正统论是方氏政教思想的基本表现。方孝孺在孔子“正名”思想的影响下提出“变统”，并从学理层面论述了将夷狄等视为“变统”的依据。宋濂、王祎和贝琼主要从大一统的角度出发将元朝视为正统，背后蕴含的是对明朝早日统一天下的期盼。明朝统治日益稳固，但在军事上无法彻底战胜北元，只能承认其合法性。面对新的社会问题，方孝孺从“居正”的角度坚决反对夷狄对中原的统治，将元朝视为变统。他期望藉此能维护社会安定和鼓舞士人积极彰显独立性和超越性。明朝和北元的矛盾逐渐加深，方孝孺的正统论受到了后人的推崇和进一步深化。

元末明初经过数十年的战乱，社会呈现出比较混乱的局面。方孝孺在汲取前人所长的基础上提出系统的宗族思想，以期寻找到一条有别于政府推行的严苛律令的路径来对社会进行有效的治理。他从仁爱的角度重新阐发了尊祖祭祀的意义，并针对实际问题为族谱修订明晰了准则，使祭祀和修谱不再流于形式，而成为让宗族成员紧密联系的重要途径。方孝孺对宗族制度的设想是以井田制为基础，以礼治为主要治理方式，从而让百姓能安居乐业。他的宗族思想不再以维系世家大族为目的，而是以保障百姓幸福生活为旨归。方孝孺的宗族思想是对儒家仁政思想的丰富。

在儒家乌托邦精神的影响下，方孝孺提出“仁义则鸣”的观点。诗文创作的缘起应是对仁道的弘扬，而非个人情感的激发。当一个人深受仁道影响并以天下苍生为己任，就不会对现实生活中暂时的境遇太过留意。仁义则鸣是方孝孺穷达人生观的文学表征。文章有助于政教理想的实现。方孝孺继承并发展宋濂的思想重提“文以明道”。文章的旨归是阐明仁道，文辞表达也要达到极高的水平。元代以来人们注重“气”在政治和文学领域的阐发。方孝孺深化对文气问题的思考，强调以仁道来涵养气，也重视人与人气质的差异性。这背后蕴含的是对士人乌托邦精神的弘扬。他明道立政的文学思想一以贯之，对诗教的思考是从致用维度对文道问题的进一步深化。方孝孺对文道、文气和诗教等问题的论述，是想改善当时内容空洞，一味追求词语华丽的文坛现状。

The orthodoxy is the basic expression of Fang's politicaland educationalideal. Under the influence of Confucius’ rectification of names, Fang Xiao-ru put forward"unorthodoxy"andformulatedthetheoreticalbasis of treatingethnic groups ofYi Di andothersas "unorthodoxy" . Song Lian, Wang Yi and Bei Qiong regardedYuan Dynasty as orthodox mainly from the point oftheunifiedimperial China, whichsuggested theirexpectation of the early unification of the Ming Dynasty.At that time, although the regime of the Ming Dynasty has become more and more consolidated, it has to admit the Beiyuan’s legitimacy due to itsownweaknessin the military. With some new social problems, Fang Xiao-ru resolutely against Yidi's governance of theCentral Plainsfrom the perspective of"Juzheng"and regarded the Yuan Dynasty as unorthodoxy.He hoped that this would preserve social stability and encourage scholars to demonstrate their independence and transcendence.Fang Xiaoru's“Orthodoxy”waswell receivedand furtherexploredbysubsequent generations with the increasing intensification of the contradiction between the Ming and the Beiyuan Dynasty.

After decades of wars in the late Yuan and early Ming Dynasty, the society presented most chaotic situation. Fang Xiaoru absorbed the predecessors’ good points and came up with a systematic patriarchal clan thought. He expected to find anthother effective way to govern, different from the rigorous laws and regulations carried out by the government then.According to the meaning of “benevolence”, he reinterpretedthe significanceof ancestors’worshipand sacrificial rituals,heclarifiedthe criterion for genealogy revisionin consideration ofactualsituation, so thatsacrifice and genealogy are no longermere formalities, but become acrucialway touniteclan membersmoreclosely.His idea of patriarchal clan system was based onwell-field systemand education with rituals and music as the main way of governance, for the purpose of a harmonious and peaceful life. This system no longer aims to maintain the“great family”,but to ensure a delightful life of people. Fang’s thought of patriarchal clan is an extension of Benevolence in Confucianism.

Under the influence of Confucian utopian spirit, Fang Xiaoru put forward the literary thought of “writing forbenevolence”. He held that thestarting point ofliteraturecreationshould bepromotion of benevolenceinstead ofstimulation of personal emotion.He believed that intellectuals would notpay much attention to the temporary situation in real lifeif they havetakenthehappinessastheirdutyunder theinfluenceofbenevolence. Benevolence is the literary representation of Fang Xiaoru's outlook on life, whichcan be summarized as “poverty is good for itself, while attainment is good for the world” at the same time.Hiswritingscontributes to the realization of political ideals. Besidesinheritingand developingSong Lian'sthought,Fang Xiaorurepresented the concept of “writings for expressing righteousness ” .The purpose ofwritings is to explain benevolence, meanwhile the literary expressions should also reachvery high level. People had focused onthe elucidation of“Qi”in the fieldsof politics and literaturesince the Yuan Dynasty.Fang Xiao-rufurther examinedthe question of literary spiritandemphasizedthatbenevolenceis valuable for nourishing “Qi”.Healsoattached importance to the differencesinpeople’stemperament, whichin fact is a way to advocatethe utopian spirit ofintellectuals.His literary thought of expressingbenevolence of Confucianism and fulfilling its politics ideals are conveyed throughout his writings. Furthermore,hisadvocacyofeducation through the “Book of Songs”isafurtherdiscussion aboutliterature from theviewpointofitsapplication. Fang Xiao-ru'sanalysis ofthe problems of literature,itsstyle and education ofcivilianswith “Book of Songs”aims tosolve the problems of the vaguecontent andpompous languages at that time.