摘 要 以理學內涵為主的宋代經學發生了一場典範的革命，理學的經學觀和漢 唐的迥異。它們的特色就形式而言，在於「四書」的地位取代「五經」，「孔 顏」的地位取代「周孔」。就實質內涵而言，則在於「性命之學」的介入，「性 命之學」一詞意味著一種超越的人性論，落實到工夫論上，即有「復性」的 主張。「性命之學」延伸到道德領域之外時，即有「全體大用」的論述。「全 體大用」依體用論的觀點而來。本文從教義(道)、聖人、經典三種新典範的 形成，探討理學的經典詮釋之特色。本文的結論為理學的聖人與經典基本上 是性命之學的體現，兩者皆強調「人與深層自我的關係」在道德實踐上居有 優先性。但深層的自我會碰觸到意識與存在的關連問題，因此，體用論的思 考會自然升起，體用論也是理學經學的基本概念模組。

Abstract A paradigm shift occurred in Northern Sung dynasty. The Four Books became more influential than the Five Classics, and Confucius-Yen Huei(孔顏) became higher valued than Chou-Confucius(周孔). Such a shift was brought up by a new perspective to examine Nature and Destiny. Confucian scholars in Han and Tang dynasties held a naturalist’s view of human nature, namely, the Ch’i point of view, which emphasized political and social orders. Whereas the Neo-Confucian scholars in Sung dynasty emphasized a transcendental dimension of human nature, attempting to restore the original nature of human beings. In addition to the theory of human nature, Neo-Confucians also held the theory of essence and function. The shift of classics, the shift of sages, and the shift of perspectives held while exploring Nature and Destiny, composed the characteristics of the Neo-Confucianism. All of these kinds of efforts were made in order to realize a deeper Self, and to fulfill more profound moral needs. One of the moral needs was the requirement of metaphysical concerns, therefore, the exegesis of classics was also emphasized by Neo-Confucianism.