1930年台灣儒墨論戰，是日治時期台灣傳統學術的重要事件，從該年4月到9月，不到五個月的時間裡，雙方在台灣各報刊上，發表了近五十篇文章，參與者包括黃純青、連雅堂、張純甫、顏笏山等人。經過本文研究，這場論戰在台灣思想史上的意義可分為三個部份：第一、如果我們由1930年往前探究，可以發現台灣墨學的興起，其實與中日兩國的學術風氣緊密連結，例如中國自晚清開始，以墨學與西學相對照，使墨學大興，影響了台灣讀墨的風氣；日本以科學客觀的態度重新詮釋傳統學問，使台灣人能以新的眼光看待墨學。第二、挑起論戰的擁墨派有明顯的主要動機，就是希望以墨學思想引起群眾關心公共事務，這就是「墨子公利說」，也是「論戰」的主軸；要達到這個「興公利」的目標，前提是要解決傳統觀念中，墨學有害道德倫常的成見，因此，「兼愛與倫常之辯」就是雙方的攻防重點；至於「難為易為之辯」、「考據問題」，較屬於枝微末節的爭論。上述「論戰」中的論述層次，是本文仔細分析論戰諸文的結果，似能發前人所未言。第三、「論戰」之所以能形成，傳統文人身處的「殖民地情境」是一個重要原因，因為傳統文人極擔憂異族統治下，傳統儒教倫常日漸消亡，因此對於任何削弱正統儒教倫理的言論都非常敏感，以致起而反墨，這是「論戰」形成的重要原因。

The 1930’s debates between Taiwanese Confucianism and Mohism were important in the traditional academic community during the Japanese colonial period. Between April to September of 1930, almost fifty articles were issued in Taiwan’s newspapers in six months. The authors included Huang Chun-Qing (黃純青), Lien Ya-Tang (連雅堂), Chang Chun-Pu (張純甫), Yan Hu-Shan (顏笏山). There are three primary significances in the debates between Taiwanese Confucianism and Mohism for the history of thought in Taiwan. First, an investigation into the history of Mohism in Taiwan reveals that the general mood of Chinese and Japanese learning had a very important influence on the development of Mohism in Taiwan. The development of Mohism in Taiwan was based on the comparison between Western learning and Mohism in Chinese, as well as the impersonal attitude of academic research in Japan. Second, advocates of Mohism had a key motivation and goal for initiating the debates, which was to give rise to public administrative matters and demonstrate the collective interest in Mohism. To achieve this goal, they had to dispel the prejudices regarding the conflict between Mohism and Confucian ethics, which was the major controversy in these debates. However, the “debates on Mohism practice” and the “subject of textual research” were minor matters in the debates between Taiwanese Confucianism and Mohism. Third, the “colonial situation” was the catalyst for the debates between Taiwanese Confucianism and Mohism. At the time, most Taiwanese traditional scholars were concerned that Confucian morals were going to wither away in the colonial system, and so they were very sensitive to any discourses which were weakening Confucian morals. As such, this constituted an important reason for participation in the debates.