本文以顧實（一作顧寔，1877-1956）之《學》、《庸》著作為討論中心，試圖探究其《學》、《庸》學的樣貌。顧氏對朱子及其《四書》學多所批判，認為其不僅是竄亂經書，迷信性天的「大人之學」，更是造成中國人被奴役的元兇。所以如此批判者，在於顧實說解《學》、《庸》，乃是主荀學「隆禮重法」的進路。在此一進路下，主「自誠明謂之性」的《中庸》自然是至誠根本，而「自明誠謂之教」的《大學》，則是本於至誠的禮樂政教。正因如此，顧氏乃特別重視《大學》。此外，由於顧氏在經學家的身分外，亦為一國民黨人，因此在疏解《大學》時，亦可見與三民主義之結合，謂「明明德」便是「民權主義」，「親民」便是「民生主義」，「止於至善」則是「民族主義」。本文進一步提出其《學》、《庸》學，建構了一黨國教育體制，反映了訓政時期的時代需求，並比較其與蔣介石《學》、《庸》學之同異。要之，顧實之學不僅呈現了部分時代色彩，更昭示了黨國儒學的不同樣貌。

The paper is focused on studying the work of The Great Learning and The Doctrine of the Mean written by Gu Shih (1877-1956), trying to explore the appearance of the school of The Great Learning and The Doctrine of the Mean. Gu Shih had many criticisms of Zhu Xi and his work The Four Books, believing that he not only revised the Confucian classics, believed in the superstitious “learning of adults”, but he also caused the Chinese to be enslaved. The reason for such criticism was that the work of The Great Learning and The Doctrine of the Mean written by Gu Shih was the interpretation of the school of Xun Zi’s “advocating rites and emphasizing law”. Under this interpretation, The Doctrine of the Mean, which advocates “the enlightenment that comes from sincerity is our own nature,” was the foundation of the fully actualized sincerity, while The Great Learning, which advocates “the sincerity that comes from enlightenment is called education,” was the fully actualized sincerity based on rites, music, politics and religion. Because of this, Gu Shih paid special at tention to The Great Learning. In addition, Gu Shih was not only a scholar of classics, but he also was a member of the Kuomintang. As a result, when he interpreted The Great Learning, he combined it with the Three Principles of the People, pointing out
that “manifesting one’s bright virtue” was the “Principles of Democracy”, “loving the people” was the “Principles of People’s Livelihood”, and “stopping in perfect goodness” was the “Principles of Nationalism”. This paper further puts forward his study of the school of The Great Learning and The Doctrine of the Mean, constructs the education system of one-party state, refl ects the needs of the times in the period of political tutelage, and compares the similarities and diff erences between it with Chiang Kai-shek’s The Great Learning and The Doctrine of the Mean. Above all, the school of Gu Shih not only shows the characteristics of the times, but also demonstrates the diff erent appearance of the Party-State Confucianism.