宋明理學在魏晉六朝、以及隋唐的佛道盛行之後中興儒學， 但是經過了宋明五、 六百年來對於心性之學的精微闡發，就學術內在的發展理路而言，清儒本宜於另闢蹊徑，以 求突破；就理學末流的發展流弊而言，清儒也宜於扭輚理學之脫離現實。所以以形下的經驗 認識，代替理學的理性認識；以落實在經驗領域的客觀實證精神，代替理學的主觀思辨進路 ，就成為清儒的選擇、與義理學的新趨向。 但是清儒在揚棄了理學的形上之「理」價值標準以後，其所用來維繫人心、實踐道德的標準 又在哪�堜O？於是「禮」就在清儒的實效要求下，以其能夠提供具體行為準則、又能實際發 揮約束人心的力量，而成為清儒所一致推崇的最高價值標準－－這就形成了清儒的復禮思潮 。本文主要就是透過足為乾嘉復禮思潮代表的淩廷堪、及其《校禮堂文集》，以探討乾嘉時 期的復禮思潮，以及諸如「學禮復性」、「制禮節性」等一類的復禮思想內容。

　　　　　Thanks to metaphysical morality sweeping over in the Sung and Ming Dynasty Neo-Confucius fields for more than five hundren years, Ching scholars recollected to find a breakthrough access for this dominance. In the meantime, "Propriety" (Li), which effects conceret criteria for regulating minds and surpasses previous principles, looms as the very option. This is the way that triggers a rage of propriety renaissance in the Ching Dynasty. We will deal with issues and thinking trend to perceive how the range can happen by rferring to Ling Ting-kan, a representative when the Emperor Chien Lung and Chia Ching were in power, and his collective works.