浙東學術強調實事求是、創新之精神，乾嘉時期儒者力主通情遂欲，反對存理滅欲，要求以「情理」取代壓抑人情之「天理」，並通過「訓詁明而義理明」的治學程序，淡化傳統義理學的「道德化」強勢，轉而重視落實人倫日用的經世實用取向，建立「乾嘉新義理學」的理論架構，纂注於此一時期的《論語後案》，即表現出與浙東學術及乾嘉新義理學的內在聯繫。 本文試圖探究黃式三「論語學」的「求是」特色與「求實」理想。首為漢宋兼采、廣收眾說的多元解經特色，對於漢宋學派之間的排他性言論，作了客觀的立場表達，以釐清經義為首要義，無偏見地作公正評斷。繼而不作古今軒輊之分，以「求是」的治經原則，考證他經而指正《論語》舊注，於奧者白之、約者暢之、要者提之、異者通之，前說不足，則另出新義，對於經典之詮釋注入了新的思考向度。在義理方面其所主張之「善取義中之利」、「仁者愛人」的仁論、反對性命、數命二分而從「形下氣化」論天命等思想闡發，承繼了戴震等人所倡之乾嘉新義理學之主張。最後以「禮」為詮釋主軸，提出〈崇禮說〉、〈復禮說〉、〈約禮說〉等說，重視「禮」之三百三千為斯民之日用彝倫、人事之成敗得失的經驗面價值，契合於孔子的禮治理想，此可視為數千年來所積澱的文化心靈意識，轉進並彰顯於《論語》詮釋中。

East Zhejiang academy is known for enhancing the true value and creating the new standard in Jiaqing Daoguang period. Those philosophers promoted emotions should be valued as important as guidelines. They also encouraged rational desires from people should be even more valuable than principles set by the tradition. They further set study procedures to ensure the true meaning of Confucius' literature rather than its scheme to be discussed and promoted. The book「new interpretation of Analects」by Huang Se Sun collected the publications and contents of this trend. My study is to exam the theme of his claim. How it demonstrated the true value and the facts of Analects. To be objective on the theory, Huang opened to any studies and concepts regardless its background or sources. Therefore this book presented a balanced scope and unbiased view point. Huang also investigated variety of documents and believes to conclude his perspective of Confucianism. Rites are the primary concept of this philosophy. Huang compiled major and general systems of rites in China history to draw his magnificent conclusion matching the Confucianism. This is beneficial to the entire Chinese culture formation.