学界对清代湘学史的研究成果多集中在晚清部分,而对清代前中期的湖湘学术(尤其是这一时期的经学史)研究不多。从湖南文化发展的内在脉络来看,明末清初的湖南确实不能算作“人文被沾”之地。然而自王夫之以后,清初的湖南说经注经者不绝如缕。雍乾之际,学风丕变,湖南仍有一些以经学名家的学者,留下了相当可观的经学著作,李文炤、王文清、余廷灿便是其中的佼佼者。清代前中期湖湘经学家多重视礼学,强调践履与实用;不分汉宋而博采诸长。这些共同特征,不仅使得清代前中期的湖湘经学在当时占有一席之地,同时对晚清湘学的崛起有着深刻的影响。 Most of the academic achievements in the history of the Hunan studies of the Qing Dynasty were concentrated in the late Qing dynasty. However, there was not much research on the Huxiang Academic Studies (especially the history of Confucian classics in this period) in the middle and early Qing dynasty. From the inherent context of the development of Hunan culture, Hunan in the late Ming and early Qing dynasties really can not be counted as a place where humanity is exposed. However, since Wang Fuzhi later, the early Qing Dynasty in Hunan said that there was a steady stream of followers. On the occasion of the reign of the Yong and Qian, the style of study changed. There are still some scholars in Hunan who have learned a great deal of scholarship and left a considerable amount of classical works. Li Wenli, Wang Wenqing and Yu Tingcan are among the best. In the middle and early Qing dynasties, Hsuehneng dynasty scholars regarded the rituals as multiple, emphasizing practice and practicality. These common features not only made the Hsuehneng sutra in the middle and early Qing Dynasty occupy a place at the time, but also had a profound impact on the rise of the Hunan school in the late Qing dynasty.