中國自古號稱為「禮義之邦」，歷代學者對於禮學皆有著術。然而以經世禮學相倡者卻只有清代，在我國禮學文化史上洵可視為一大特色，值得吾人加以研究。 以往學者對於此一問題雖偶有所著述，惟人數並不太多，而所研究者又多限於某一個人或某一時期。至於貫通有清三百年間經世禮學之流變者，迄今尚未見有人問津。本文之作即就此一問題，作一初步地探討，藉期拋磚引玉，對於清代的禮學思想作更多的討論。 清代的經世禮學，基本上乃是明末清初以來反玄學運動的一條主流。由於時代的推移，學風遞嬗，其間亦迭有變遷，經歷興、盛、變、衰幾個階段。從顧炎武之「經學即理學」，到淩廷堪的「以禮代理」，黃式三的「經學即禮學」，乃至章學誠的「經世史學」，曾國藩的「經世禮學」。繼繼繩繩，先後相接，無形中已成為一條經世禮學思想的一大脈絡，甚至其後且與西方的文化相結合，而為中西文化融合開出一條新的方向。此一思想的線索，實不容研究清代學術思想者所忽視。 本文對於經世禮學與清代中葉之考證學的關係特別重視。並且認定淩廷堪之「以禮代理」思想，乃為顧炎武「經學即理學」思想的繼承與條正。同時，還以為以戴震為首的皖派學者，其治學之目的並非僅在單純的學術考證，而在於窮經考禮，實事求是，求義理於古經。並且企圖以「新經書義理」以取代宋明以來六百年間所流行的「宋學義理」。以實代虛，崇漢黜宋，其精神殆可與亭林之「明道救世」之訓相呼應。 「中體西用」思想實應肇始於曾國藩：曾氏為一漢宋之學的調和論者，深具經世禮學之思想，兼以其人又為洋務運動的主要推手，開展數項新政。其欲以中國傳統的禮學為本，而以西方的科技為用，至為明顯可謂開「中體西用論」之先河。以往研究洋務運動思想的學者，雖然提出不少的理論，但罕有人注意到曾氏的經世禮學思想；且又未能將其經世禮學與其自強新作一連繫，合而觀之，是以對於曾氏在近代思想史上貢獻予以忽略，殊以為憾。

Traditional Chinese classicalism began during the Pre-Ch’in era and boomed during the Han and T’ang dynasties. Ritualism followed this development, since it was a part of classicalism. Throughout history, many scholars complied concordances for Ritualism classics; however, when Neo-Confucianism came to prominence during the Sung dynasty, Classicalism declined, as did Ritualism. This situation lasted through the Sung, Yuan, and Ming dynasties. It was known as “a period of decline for Ritualism.” In the mind-seventeenth century, the Manchu Ch’ing dynasty replaced the Ming. Many scholars were weary of the perceived emptiness of Neo-Confucianism and were seeking more pragmatic statecraft theories for the country. This began the revival of Classicalism and Ritualism. Not only did more scholars devote themselves to the study of Ritualism, but writings on Ritualism also outnumbered those from previous dynasties. What was especially notable was the development of the pragmatic statecraft aspect of ritualism. This became a defining characteristic of Ch’ing dynasty Ritualism. Later, this ritualistic statecraft was combined with Western learning, and became the foundation for the “Self-Strengthening Movement.” Tseng Kuo fan 曾國藩(1811-1872) was the major force behind this new trend of thought. He took the ritualistic statecraft as the base of morality and politics. On the other hand, he devoted himself to the “Self-Strengthening Movement.” Tseng established such organizations as the Chiang-nan Arsenal and the Steam Navigation Company in China, sent young pupils for higher education in the United States, and trained the new navy in Shanghai. His belief was taking Ritualism as a foundation, but adopting Western learning for pragmatic statecraft uses. This innovative approach opened a new path for modernization in China.