一本文分析《公羊傳》十六則稱賢事例，探究《公羊傳》中「賢」字的意義，得知在《公羊傳》稱賢事例中，稱賢，即稱善。 　　由善的角度看這十六則事例，何以為善？就讓國事例而言，在居正的原則下，將紛亂的繼承爭端，經由讓國者的自覺，以謙遜之心緩和現實與理想的衝突，使宗法制度能夠運行，以符合禮制，這種善，是返回禮制的善。 　　從君臣關係看其間之善，則是情與義的融合。君與臣各行其事，各盡其責是原則上的對應關係，所以君臣關係以義合，沒有絕對要求，不過在稱賢事例中，《公羊傳》有時讚許義的堅持，有時肯定基於情感上的偏離，也同時在尊尊與親親有所彌縫，所以是調和的善，這種調和的用意，也在於趨向「禮」。 　　從經權之說言善，著重的是一國的善果，也是在現實與理想衝突時，所做的暫時性妥協，但以得到絕對的善果為妥協的目的，肯定權變的目的在於返回正道，何謂正？仍是以禮為標準，合禮即正。 　　在《公羊傳》特別明文稱賢的事例中，事件的背後多有現實與理想的對立衝突，而《公羊傳》的處理方式，並不是在現實與理想之間作唯一的抉擇，而是接受現實的暫時性，而以彌縫的態度將現實儘量的推向理想。如果說接受現實的暫時性是一種妥協，這種妥協有其先決條件，即以「禮」為基礎。

　　　　　Shan viewed in light of the flexibility principle in the classics can be highlighted as a good end for the state brought about via such flexibility. It is a temporary compromise between the ideal and the reality when there are conflicts. Such compromise is made with a purpose to bring about an absolute good end for the troubled state. Flexibility is considered acceptable only when it aims at leading the state back onto the “right path.” What is “right,” then? The criterion is still li, propriety. Whatever complies with propriety is right. 　　Among the cases Kung-yang chuan praises as virtuous in a manifest way, one perceives conflicts between reality and ideal in the events involved. The way Kung-yang chuan deals with such conflicts does not involve an either-or choice between reality and ideal. Instead, it accepts temporary appropriateness in reality and makes up for such compromise by directing the reality toward the ideal. If it is viewed as a compromise to accept reality as it is temporarily, such compromise shall be conditioned by the fact that it is based on li, propriety.