身處明末清初學術轉型的毛西河（1623-1716），雖以研經考據著稱，然其思想歷來被視為「伸王抑朱」者，甚至有學者將之視為「陽明正統」者。只是這樣的評斷似乎並沒有撼動以劉蕺山為宋明理學殿軍之學術史架構，準此，西河是如何「伸王」，也就值得進一步探究。本文以西河《大學》經解為範圍，從兩個途徑探究此議題──西河站在「知行合一」的立場，理解古本《大學》，並依此伸王抑朱；接著進一步探究他如何理解《大學》宗旨──以誠意為本。依此得出，西河所理解的陽明、蕺山，乃至朱子，皆不夠道地。儘管如此，西河「伸王抑朱」此命題仍得以提供時代意義與學術史中新的養料。

Mao Qi-ling (1623-1716) is a famous Confucianist about textual research in early years of Qing dynasty. But his thought was considered to trace back to Yang-ming (1472-1528), even to be an orthodox inheritor by some scholars. Since this argument has not changed the view of Liu Zhong-zhou (1578-1645) was the last but the most important Confucianist in Song and Ming periods, it is necessary to investigate the subject of how did Mao Qi-ling understand Yang-ming’s thought. This paper elaborates Mao’s thought by perusing his works about Daxue, in order to clarify some of the following topics: firstly, Mao traced back to Yang-ming and criticized Zhu Xi (1130-1200) from the standpoint of the unity of knowledge and action. Secondly, how did Mao explain the meaning of the sincerity of the will which was viewed a focal point in Great Learning in his works? I hope to replenish and correct some arguments about the argument of Mao’s “Upholding Yang-ming’s Doctrine, Subverting Zhu Xi’s” nowadays by this paper. In fact, we could find that Mao has not understood the thought of Yang-ming, Zhong-zhou, even Zhu Xi exactly. But this main theme of discussion still offers much information about the feature and the influence of Mao’s thought in that era.