The interpretation of Consistency" (yiyiguanzhi), quoted from Confucius, helped Qing
Confucian scholars to connect the way of learning" and the orthodoxy of Confucianism". According
to scholars in the Qianlong and Jiaqing periods, understanding of the Sage 's righteousness was the
result of extensive research and learning. However, based upon Dai Zhen 's theory of understanding Dao
by words, Gong Zizhen distinguished interpretation of Text of the Sage and Dao of the Sage" and
argued that textual learning is not the only way to understand Dao of the Sage". Dao of the Sage does
not only stem from learning and teaching, but also from practice, which conforms to changing with the
time. In this process, . 'guest - teachers", the disciples of the sage, played an important role in passing on
the truth. Gong Zizhen demonstrated the value of showing respect to talents by his iteration of Dao of
the Sage. Gong's theory originating from the internal evolution of Qing academics has been seen as an
attempt to address the crisis of his times.
摘要：
对于孔子“一以贯之”文义的训解，是清儒勾连起“学统”与“圣王道统”的重要进路。依乾嘉儒者的理解，探求“圣人之道”必然要循问学之阶，唯有通过精详的考据，方可窥见“圣人义理”。而龚自珍在戴震“由词以通道”的基础上，辨析了“圣人之文”与“圣人之道”的不同，进而强调作为“圣人制作之迹”的“圣人之文”，并非窥探“圣人之道”的唯一门径。在历史中展开的“圣人之道”，并非空言垂文设教，而是顺天应人，因时损益的“治道”，在此过程中，作为“圣人门人”的宾、师，对文明的存续发挥了重要作用。龚自珍通过对经学“圣人之道”的诠释，彰显“宾师”价值的贤贤传统，其论 既发端于清代学术内在的流变，亦是系统回答时代危机的尝试。
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