本文透過《晉書》的華夷論述，觀察多數有經學養成背景的晉代士人，如何將所學與治世的理想綰合；另一方面又細勘這些士人如何透過詮釋以弭平經義與現實的落差，實現其通經致用的目的。晉代異族遷居中土人數之眾，光是匈奴一族，至魏末內遷之數已繁衍分散為三萬多戶，此時共有八百七十餘萬口四夷居於中國；到了西晉末年，已是「士庶流亡，要害膏腴皆為獠有」的嚴峻局勢，不難想像此時攘夷大義的伸張其來有自。但現實的狀況是晉朝兵力明顯不足，因而朝廷真正採用的是羈縻之策，講求「以和為安」。因此，這種環境現實的壓力，顯現為《晉書》裡士人對《春秋》攘夷大義的引用並不多；闡解則明顯有由「攘夷」而「和戎」的轉變；甚至在引經論道時，將尊王攘夷的重心往「尊王」傾斜而忽略攘夷；在引論攘夷甚至和戎典範時，擷取的通常不是華夷之辨。於此可以見到晉代士人如何以重新發掘經義的重心來處理經義與政治現實的矛盾。以學術的角度視之，詮釋捭闔於權勢，自非嚴謹態度，但通經與達變的權衡拿捏，正是處在政治第一線的士人最尖銳的考驗。但以經學傳播的角度來思考，由時人凡語夷狄必稱引《春秋》及三傳文句、事例，也可看出《春秋》攘夷大義雖非《晉書》所見士人言論中之熱門議題，卻依然是深入時人意識的，即便是割截經義的用法，都可視為其學術養成與價值依歸仍是儒學的。

This article is a study on how intellectuals of Jin in The History of Jin Dynasty implement their learning of Confucianism in politics on the topic of Repelling Barbarians. It was a great amount that different tribes immigrated to the neighborhood near the middle and lower regions of the Yellow river in Jin Dynasty. Surely conflicts between the foreigners (”barbarians” to the people of Jin Dynasty) and Chinese were accumulated. So ”Repelling Barbarians”, a concept from Chun-Qiu, should be a main issue for intellectuals of Jin Dynasty. The truth was the principle of ”Repelling Barbarians” was almost substituted by ”Dealing with Barbarians” due to the weakness of Jin Empire. The reality of the lack of power of Jin Empire made intellectuals change their focal issues about Chun-Qiu righteousness. They focused on ”Respect the King”, and tried not to mention ”Repelling Barbarians”; some of them even distorted the meaning of Chun-Qiu. You can say it sort of darkened the Confucianism, but in the other hand, intellectuals of Jin Dynasty thought about Chun-Qiu in almost everyway, they quoted Chun-Qiu when they mentioned barbarians; they tried to keep the principles of Chun-Qiu in touch with the reality. And it means the Confucianism still meaningful to the people of Jin Dynasty.