Abstract: The mainstream historical narrative of“the Ming-Qing transition，”which is grounded in the study of Jiangnan and the Confucians who upheld the principle of “Opposing the Barbarians，”always maintained an attitude of hostility toward the nomadic rulers from Northern China． But this attitude cannot provide a convincing explanation for the behavior of Northern China's scholar-bureaucrats in the early Qing dynasty． This article focuses on Sun Qifeng，a Neo-Confucian Scholar active in Henan and Hebei during the Ming- Qing transition． Sun constructed an historical analogy between the early Yuan Dynasty and the early Qing Dynasty． In his imagination，Confucian civilization was saved by the Confucian Scholars，such as Xu Heng，Yelu Chucai and Liu Yin，during the early Yuan Dynasty． Accordingly，the early Qing dynasty was regarded as a period of restoration． Furthermore，Sun had a unique behavioral ethic which was based on the balance of the emperor's power and Confucian morality． According to Sun，becoming an official and resignation were the way of practicing Confucian morality．

摘要： 以江南为主场景的明清之际主流历史叙述认为,秉持"夷夏之防"正统观念的儒家士大夫,往往对北方异族统治抱持拒斥的态度。但是,这一解释模式难以对同样受儒学熏陶的北方士人在清初的行为做出解释。本文考察了清初活跃于中原的儒学家孙奇逢对其所处时代的理解,发现孙奇逢建立起一个"元初—清初"的历史想象。在孙奇逢的精神世界中,元初异族皇帝重用许衡、耶律楚材、刘因等儒学家,呈现出一幅崇礼右文的面貌。由此,与元初有类比关系的清初也被理解为重归于治的时代。在此基础上,孙奇逢的"出处观"也有了别样的意味。孙奇逢从势道平衡的角度考虑,"出"是实践儒家的道,"处"是保证儒家的道相对于皇权的优势地位,二者均是行道。