治國、平天下為中國歷代英雄豪傑所欲意為之事，亦是名留青史之快意情事。而儒家思想便是完成此一功成名就的基礎。凡此種種治國、平天下的策略均是孔子所極力主張與強調，這些無非是維繫一個核心思想基石─正名理論─即「名正則言順」的事實踐履。鑑於「禮樂自天子出」則平時施以不治治之的不干預原則的治理。當動亂時基於「征伐自天子出」則以興滅繼絕之名行軍事武力干預之實的「以威不恪」。本文係欲以正名定分思想─興滅繼絕─的戰爭實踐途徑檢視歷史上相關史實，問題意識源於「名正則言順」，為何名正就能言順（興滅繼絕）？或名正而言不順？若名不正而言不順？這些狀況下還能行使興滅繼絕？文章引用中越間四段歷史上興滅繼絕的案例，以證成名正則言順或其他例外狀況的歷史實踐。大致區分為清廷與安南黎氏王朝之「興滅國，繼絕祀」、漢廷與南越趙氏王朝之「興滅國，復郡縣」、宋廷與交州黎氏王朝之「未興國，易姓祀」及清廷與安南阮氏王朝之「興滅國，易姓祀」四方面析論詮釋，最後再輔以義利與營救政治的觀點論結

Hegemonic governments should be charged with ruling their countries and bringing peace to the world by exercising their political power. Historically, in accordance with Confucian classical teachings, governments desired to take action for the greater good. Confucianism places considerable emphasis on this principle, which, in both letter and spirit, extends to restoring fallen states. This purpose for diplomatic relations is based on Confucian thought. This essay furnishes evidence that the interpretation of restoring a fallen state involves the government taking full responsibility for the dependency. However, considerable differences exist between reality and Confucian ideology. Faced with the realities of a fallen state, the ideology has had to be modified. This essay proposes a working model of war history in China and Vietnam that comprises four types of operations, arguing that these have origins in Confucian thought