本文從錢穆治學的若干議題，選擇與錢穆同時代的胡適治學為對比，目的是突顯錢穆治學典範與生命類型的若干勝境。本文認為關於胡適提倡之「大膽假設」，兩家皆有；在「小心求證」錢穆更貫徹樸學家所主之旨。並提出兩項對比來論述：此即(1)「寧疑古而失之，不可信古而失之」與「大其信而疑生，決其疑而信定」與(2)「大膽假設，小心求證」與「兩端竭盡、下學而上達」。綜觀錢穆一生之治學，最以孔子所垂範「下學而上達」與「述而不作」的「博綜會通」之「歷史文化哲學」為其研究典範之進路，以擴清學術之門戶和超越門戶之偏見自勉，更多以孔子「明道濟世」之志為其學術類型之蘄嚮，並已合此二者而臻於一以貫之之最高境界。尤其對通識教育之研究典範（「通學」）與生命類型（「通人」）二者而言，錢穆於二者都給出令人敬服之模範。

Chosen some issues, this paper focuses on the comparison of academic studies and achievements of Quien Mu and Hu Shi. And the main purpose is to disclose the realm of the Quien Mu's. Concerning the academic studies, we find "to hypothesize boldly", both share the sameopinion, and "to demonstrate carefully", Quien Mu's implements are more thoroughly than Hu Shi. We still pose more detail two comparison. i.e. (1) "rather to doubt than lose than to believe and lose" verse "have the faith then rise the doubt and judge the doubt and faith settle." (2) "to hypothesize boldly and to demonstrate carefully" verse "permeate both two ends" and "studies lie low, and penetration rises high." In short, Quian Mu's academic studies bases on the "a transmitter and not a maker" and the approach of "historical-cultural-philosophical way" and always makes clear the academic prejudge even beyond it, and especially follows the Confucius the doctrine "understand the Dao and benefit the world" to becomes his pattern of life and his final wish, and finally joins the academic framework and type of life perfectly as the one. Therefore, concerning the general education, Quien Mu contributes "the universal scholar" and "universal man" the best paragon ever.