郭店楚簡儒家著作出土後，學者雖多指出其中部分篇章與子思之學有關，但也有若干異說：如《唐虞之道》或謂可能為縱橫家之言；〈忠信之道〉或謂出子張之學，或謂出仲梁氏之儒；等等不一。另有學者主張〈性自命出〉為子游之學，為子思、孟子所自出，遂提出以「子游、子思、孟子」的學術譜系取代「曾子、子思、孟子」的道統說。筆者則以為：郭店儒家著作，餘〈語叢〉零碎可暫置不論外，從思想、內容、用詞看，其餘十篇都不偏離曾子、子思一系之學；學者所提的子張、仲梁氏等說法理據不足，至於子思出子游、可取代唐宋人道統說的提法尤不能成立。

　　　　　After the unearthing of the Confucianists' literary works written in the bamboo strips of Ch'u at Kuo Tien, although most of the scholars pointed out some parts of them were related with Tsu-Ssu's School (子思之學), there were still several different interpretatioins metioned. For example, some advocated T'ang Yu Chih Tao (〈唐虞之道〉), the Ways of Emperors Yao And Shun) might be the theory of the School of Political Alliances and Strategies (縱橫家, Tsung Heng Chia); some in favor of that Chung Shin Chih Tao (〈忠信之道〉, the Ways of Faithful And Honest) might come from Tsu-Chang's School (子張之學), or from the Confucianists of Chung-Liang (仲梁氏之儒), etc.. Besides, some other scholars held a view that Shing Tsu Ming Ch'u (〈性自命出〉, Human Nature Comes From Desnity) was Tsu-Yu's (子游) theory, which Tsu-Ssu (子思) and Mencius (孟子) were from. So they raised the academic genealogy of "Tsu-Yu, Tsu-Ssu and Mencius (子游、子思、孟子)" to replace the orthodoxy of "Tseng-Tsu, Tsu-Ssu and Mencius (曾子、子思、孟子)". Among the Confucianists' literary works written in the bamboo strips of Ch'u at Kuo Tien, except Yu Ts'ung (《語叢》, Miscellanea) which was so fragmentary that we can disregard it temporarily, in my opinion, all of the other ten articles did not deviate from Tseng-Tsu and Tsu-Ssu's School (曾子、子思之學), Thoughts, contents and the terms of the literary works weren't different from Tseng-Tsu and Tsu-Ssu's School. The interpretations of "Tsu-Chang" (子張) and "Chung-Liang" (仲梁氏) which were raised by some scholars lacked in evidences, especially the theory "Tsu-Ssu was from Tsu-Yu" (子思出子游), which was able to replace the orthodoxy of T'ang and Sung's （唐宋） scholars, cannot be recognized as irrefutable.