金元之際，華北社會結構發生顛覆性變化，士人失去了原本作為國家和社會精英的群體優勢，大量士人加入全真教成為當時一個顯著的社會現象。本文以「入道士人」指涉這一特殊群體，從日常生活方式和社會關係的角度考察他們在「儒家子」和「道者師」兩種社會、文化角色之間的延續和互動。首先，入道士人作為「儒家子」的某些典型行為模式在全真教宮觀生活中得以延續，如讀書、寫作、教育等。其次，入道士人作為兼具儒道經典知識的「道者師」，在金元之際北方社會的學校教育發展中扮演了特殊的角色。一方面，李志常、馮志亨為代表的高層入道士人與燕京汗廷的儒士合作創辦大蒙古國國子學。在相當長一段時間內，儒士與通儒的全真道士在國子學共同培養蒙漢統治菁英。另一方面，入道士人群體在全真教玄學教育的發展、傳道宗風的演變、以及全真教史的書寫中扮演了重要的角色。大量士人入道並擔任教內重要職務、全真教玄學教育興起，及全真教團內部修行傳道方式從「不立文字」到書本教育的轉變，這三股潮流之間是相輔相成的關係。就張力來說，主要表現在入道士人在調整與世俗家庭關係的過程中遇到的難題。入道士人託付宗族、乃至教團照顧祖宗祭祀的努力，不僅為教團內外普遍認同，甚至受到時論的褒揚。然在家庭維繫問題上，全真教提倡禁欲獨身的宮觀生活制度，則無可避免地與儒家的家庭倫理產生難以調和的衝突。

The Mongol conquest dramatically altered the Chinese social structure in north China. During the Jin-Yuan transition literati lost their earlier status as the political and social elite, and many of the former Jin literati joined the Quanzhen Daoist order, marking a significant social change. Using the term ”scholarly Daoists” to refer to this special group, this article focuses on their daily life in Quanzhen Daoist monastic communities to examine the continuities and changes in their social and cultural identities from Confucian students to Daoist masters. A close reading of Quanzhen inscriptions about scholarly Daoists demonstrates that some distinctive behaviors-including studying and writing-that had defined Confucian students continued in these men's everyday lives in Daoist monasteries. Command of both Confucian and Daoist textual knowledge gave scholarly Daoists special distinction in Quanzhen communities. In addition, scholarly Daoists played particularly important roles in the development of school education in north China during the Jin-Yuan transition. On the one hand, leading scholarly Daoists like Li Zhichang and Feng Zhiheng cooperated with a few Confucian scholar-officials to establish and run the National University of the Mongol State, in which Confucians and Quanzhen Daoists educated the Mongolian and Chinese ruling elite together. On the other hand, scholarly Daoists played a major role in the development of the Quanzhen Daoist school of Mysterious Learning. Joining a tradition that did not rely on written materials, these scholars contributed to a shift to a reliance on texts in the transmission of Quanzhen teachings. At the same time, however, tension between Quanzhen and Confucian ideals appeared in scholarly Daoists' daily lives, especially in their relationships with their lay families. For their obligations to ancestors, scholarly Daoists found an acceptable solution by entrusting lineage members or religious communities to take care of their ancestral tombs. Yet in terms of their responsibility to support their wives and children, Quanzhen monastic rules-particularly celibacy-resulted in almost irreconcilable conflicts.