程朱理學自宋代發端後，成為儒學義理進程的重要一環，承繼者在其流衍的過程中面對各個學派的挑戰、政治社會的衝擊時，重新檢視、估量義理內涵並進行調整或轉化，去肆應不同的議題以延長其生命力。清道咸時期被後世學者稱為「理學復興」時期，即使看來似乎缺少了典範的創新性，但卻產生過積極的社會作用與歷史影響。本文考察理學家方宗誠賡續族兄─反乾嘉漢學大將方東樹尊崇程朱道統之際，面對國勢鉅變、社會動盪等紛擾的衝擊，在當時社會講求致用思潮下對程朱理學的轉化，建構以經世為核心思想的新型態理學。論究的面向有三：首先，方宗誠淡化了超越層面「心性體證」的體用之學，將形上的體用之學轉化為「盡倫盡物」的實存關懷；其次，在體用之學的差異下，對於聖賢圖象的形塑，亦由彰顯先驗而內在本質的「體道人格」轉化為講求落實於經驗世界中的「德性踐履」；再者，相較於方東樹對心學、漢學的嚴厲批判和辯駁以捍衛朱子的道統地位，方宗誠則轉而以實用、濟世的角度予以兼容於自身所建構的理學體系之中。依此，道咸時期的理學已轉化為重視經世價值，強調具體道德踐履以朗現政教秩序之特質，實蘊涵其時代意義。

Ever since its rise in the Song Dynasty, Neo-Confucianism has continued to face challenges posed by social and political changes. Neo-Confucianism adjusts and transforms to keep its vitality and meet the demands of the time, seeing its renaissance in the period of Dao-Xian. Even though often seen as lack of innovation model, Neo-Confucianism during this period still plays a positive role and exerts influence in the society. This paper aims to examine how Fan Zong-cheng, continuing the thought of Fang Tung-shu, constructs new patterns of Neo-Confucian discourse in the face of social changes and unrest in the late Qing Dynasty. This article includes three parts. First, I will discuss how he emphasizes the practical over the abstract. Second, the focus will be on his fashioning of the saint image— saints convert the ideas of virtue into action. The third part would be the comparison between Fang Zhong-cheng and Fang Tung-shu. Fang Zong-cheng turns to a more practical point, unlike Fang Tung-shu, who is critical of Hang Learning and Xin Learning in order to defend Cheng-Zhu in the main stream Chien-Jia study. To sum up, Fang Xong-cheng transforms Confucianism into a discourse emphasizing more on the moral practice in the period of Dao-Xian.