| "Investigation Things" is one of the important concepts of ancient Chinese Confucianism and Chinese scholars from all dynasties discusstoo much. The "Investigation Things’" explanation of traditional Confucian before Song Dynasty was based on ZhengXuan, who accounted for this proposition as "Investigation is to come and Things are something"; after Song Dynasty, its meaning has been limited to Song-Ming Neo-Confucianism, whose explanation is "exploring rules from things". This article focuses on the most representative concepts in Qianlong andJiaqing period of Qing Dynasty, studies Ling Tingkan’s, JiaoXun’s andRuanYuan’s "Investigation Things", and then discovers that they make new interpretations from Ceremony, Yi Learning and Real Learning. Although their viewshave revolutionary meaning to traditional Confucianism, they eventually return to the Confucian traditional thought about " Xiu, Qi, Zhi, Ping".Ling Tingkan, JiaoXun and RuanYuan used Ceremony to explain the Learning. Moreover, on the basis of "research ceremony", all of them emphasized Ceremony governance and replace Neo-Confucianism. Textologywasaprevailing method and they used it to discriminate this Li between that Li, which states clearly thatthey dissatisfied with Song-Ming Neo-Confucianism. But the inner reason ascribes to their scholarship which focus on practice and promote the science of statecraft. On the other hand, to promote Real Learning marks the beginning of Song Confucian metaphysical moral, furthermore, this also means the beginning of "Investigation Things" returning from metaphysic to reality.In a word, this article analyzes the theory of "Investigation Things" of Ling Tingkan, JiaoXun and RuanYuan. Their viewpoints, the one hand, highlight the efforts of Qianlong and Jiaqing scholars remodeling classic, it also reflects the changes in their way of thinking and a breakthrough to a certain extent——the philosophy and classical studies interpretation mode. However, due to" Investigation Things" in the time dimension is constantly meaning generation, thus, both the Neo-Confucianism and the QianJia theory are unable to provide a satisfactory answer to thisclassical proposition. |