乾嘉學術在考據學和義理學兩方面均有突出表現，揚州學術則以其博通和創新的精神，對此二者皆有優異表現與開拓；阮元又是揚州學者中兼有考據與義理成就者，是以本文藉為線索，希冀通過對揚州學派和乾嘉學術的共同學風、但未必是當時普遍風趨的學術考察，論證揚州學派是為乾嘉學術的重要內容。本文論述架構，第一節先在「乾嘉學術」、「揚州學派」、「阮元」三者間建立起橋樑；第二節從「經部文獻之整理與保存」說明阮元對於乾嘉學術的貢獻；第三節說明阮元在訓詁學上對乾嘉學術的推進，包括語源學之「義從音生」、名物考證與古籍辨正、金石學三小節；第四節闡明阮元對「乾嘉新義理學」之繼續深化，包括阮元之道器觀、節性說、「相人偶」仁論三小節，最後次以結論，期於略見揚州學術和乾嘉考據學、新義理學的關係樣貌。

Qian-jia scholarship excelled both in textology and Confucian philosophy where Yangzhou scholarship developed both learnings in the spirit of great erudition and innovation. Ruan Yuan was among the top Yangzhou scholars in both textology and Confucian philosophy. Based on the premise, the author presents Yangzhou school as the essential elements in Qian-jia scholarship while investigates the common style of Yangzhou school and Qian-jia scholarship. However, the style was not particularly prevalent at the time. The argument starts off by building bridges among ＂Qian-jia scholarship,＂ ＂Yangzhou school＂ and ＂Ruan Yuan＂ in section 1; section 2 describes Ruan Yuan's contribution to Qian-jia scholarship with his ＂collections and preservations of classic literatures＂; section 3 depicts Ruan Yuan's achievements promoting Qian-jia scholarship in Chinese semantics which include ＂meanings derived from pronunciation＂ in etymology, verification of terms, proofreading of ancient books and epigraphy; sect ion 4 illustrates the increasing depth of Ruan Yuan's ＂Neo-Confucian philosophy＂ which consists of Ruan Yuan's Taoist concepts of wares, controlling of desires, ＂mutual respect＂ in Confucian ethics (theory of ＂ren＂) and conclusion. It is intended to have a glimpse at the relations among Yangzhou school, Qian-jia textology and Neo-Confucian philosophy.