《漢書．藝文志》諸子略儒家類列有《公孫尼子》二十八篇，注云「七十子之弟子」，其書今佚，今人本難以準確了解公孫尼子其人的學說，但漢末王充曾提及公孫尼子的情性說，南朝南齊人劉瓛說〈緇衣〉為公孫尼子作，梁時沈約曾言《禮記．樂記》取《公孫尼子》，再加上清人洪頤煊、馬國翰各輯有《公孫尼子》佚文一卷，了一些思考公孫尼子學說的空間。至近年，因有人持郭楚簡〈性自命出〉(上博簡〈性情論〉略同)出公孫尼子之論，於是探討公孫尼子的學說再度成為論題，但學界的現解彼此頗為歧異，特別是〈樂記〉是否為公孫尼子作的問題。本文的寫作，旨在探討前人各種見解的可信度，討論的重點，則在檢討前人立論的依據和論證方式。 筆者以為，可信為公孫尼子遺文者，除了洪頤煊、馬國翰所輯的《公孫尼子》佚文化，只有〈樂記〉中的〈樂化〉篇。至於人人有關公孫尼子的陳述，惟班固《漢書．藝文志》和王充《論衡．本性篇》可信。至於其學說，可注意的有情性說、養氣說、樂論三部分，此三部分可以互相詮釋印證，並和〈樂記〉多篇、郭店簡〈性自命出〉(上博簡〈性情論〉)基本思想相通，而和〈緇衣〉無任何交集。至於公孫子學派的歸屬，僅知系出七十子，但無法確定為何人之弟子。

In the Yiwen zhi of Hanshu, it is noted that Gongsun Nizi, a student instructed by one of the seventy disciples of Confucius, left behind 28 articles which have been missing. The loss increase difficulty for researchers to capture Gongsun’s doctrine. Scholars at different times have tried to re-discover Gongsun Nizi, both the texts and the teachings. Wang Chong referred to Gongsun’s Qingxing shuo (discourse on affection and nature); Liu Xuan claimed that Ziyi was written by Gongsun; Shen Yue believed that Ljii Yuechi is a selection from Gongsun Nizi. In Qing Dynasty, scholars Hong Yixuan and Ma Guohan even accomplished compilation of Gongsun Nizi by investigating ancient writings for fragments of quotations and references. All these efforts provide multiple perspectives for further discussions. In recent years, some scholars proposed that the Xingzi mingchu section of Guodian bamboo strips (spossible also the Xingqing shuo section of Shangbo bamboo strips) is influenced by Gongsun’s philosophy. This contention inspires diverse opinions among scholars and brings the issue back to the foreground. My research intends to analyze the credibility of various viewpoints mentioned above, focusing on their evidences and arguments. In argue that only the Qing compilation of Gongsun Nizi and Yueji Yuehua can be credited to Gongsun’s authorship. As to the historical statements previously given about gongsun, only Ban Gu’s Hanshu Yiewnzhi and Wang Chong’s Lunheng Benxing enjoy the highest credibility. Scholars should pay more attention to Gongsun’s Qing xing, Yang qi and Yue lun. Hermenutically these three pieces collaborate with each other very well; they share a lot of ideas with Yueji (the chapter on music in Book of Rituals) and Guodian bamboo strips, but strike little accord with Ziyi. Although gongsun was indisputably a student of Confucius’s seventy disciples, we cannot be certain about the exact identity of his instructor.