道統乃儒學發展的重要議題。自孟子、韓愈提出道統說的內容，發展到南宋，出現朱子、葉適、象山不同的道統觀。本文藉由牟宗三先生《心體與性體》對葉適道統觀的批判，考察道統觀的變遷。朱子、葉適及牟氏分別建立不同體系的道統觀，即天理道統、皇極道統及內聖道統。此三系均是就傳統所理解的「道」來立論，強調「道」的根源性、無限性、道德性。牟氏對葉適的皇極道統，雖認為亦有其意義，但卻指出葉適道統觀未能植基於內聖，此外王學為無根之學，對歷史文化將造成思想災難，故牟氏提出嚴厲批判。此作法背後實有兩點深義，一是針對後世言事功、實學、樸學者，視宋明儒學言性命天道為無用，故藉批判葉適的觀點，對此系重事功的思想加以反駁並提出建言：二是牟氏實欲藉此，重新釐析道統議題，以作為現今時代之參考。

Confucian Dao-orthodoxy is an essential issue in the development of Confucianism. After Mengzi and Han Yu had mentioned the content of Confucian Dao-orthodoxy, scholars in The Southern Song Dynasty such as Zhu Xi, Ye Shi and Lu Xiang-shan also offered their perspectives of Confucian Dao-orthodoxy. This article focuses on analyzing Mou Tsung-san's criticism of Ye Shi's Confucian Dao-orthodoxy in his The Substance of Mind and the Substance of Nature, and in turn scrutinizes the change and variation of Confucian Dao-orthodoxy among the Cheng brothers, Zhu Xi, Ye Shi and Mou Tsung-san. Eventually, this article will further point out the characteristics and meanings of Ye Shi’s and Mou Tsung-san's viewpoints of Confucian Dao-orthodoxy.