“经术造士”是由王安石提出，引领宋神宗熙宁、元丰时期人材制度转型的总纲。“经术造士”效法三代学政，以官方经义统领士人的教化、培养与选拔，由此向官僚体制输出合格的经术之臣。在宋神宗朝之后，宋哲宗、徽宗两朝秉持绍述新政的原则，对“经术造士”多有承继，使之成为贯穿北宋中后期人材政策的主轴。后世对“经术造士”的评价多囿于党争、学统对立的视野，将其历史意义局限在辅助变法改革的层面。然回到“经术造士”提出、流播、演变的思想史过程来看，这一人材政策植根于王安石对人材问题乃至士人文化自身的反思，具有政治功利性与思想范式的“二重性”特质。本文将“经术造士”还原到思想发生的场域之中，通过把握这一贯穿北宋中后期乃至南宋政治、思想、学术生态的核心命题，观照仁宗庆历至徽宗末年（1041-1125）的士人文学写作，并对北宋经术、思想与文学互动的内在学理性予以重新审视。
第一章立足北宋中后期的人材论，考察“经术造士”如何从一种在野的“国论”被纳入熙宁新政的“国是”，进而凝定为士人学政理念共识的历史过程。在熙宁造士之前，人材论已经作为士人策论的重要话题，构成仁宗庆历以来改革思潮的一部分。王安石嘉祐四年《上仁宗皇帝言事书》（1059）提纲挈领地勾画出取法三代的人材制度构想，揭橥《周礼》学政造士的合法性，是北宋人材论中具有转捩意义的文本。以此为坐标可见，植根于《周礼》的人材论贯穿仁宗后期至神宗一朝，在不同的话语载体中衍生出多重言论空间。其中，策论、经注、进奏、试策四个层面可大致囊括《周礼》造士从在野、多元的言论场中脱颖而出，在神宗朝权力、制度、经术合力之下成为官方意识形态的过程。“经术造士”所引领的人材制度持久地延续在北宋后期的政策之中，并被吸纳为“神宗法度”的一部分，与其他新政举措的代际升沉呈现出不同的轨辙。“经术造士”从王安石与神宗的观念共识自上而下渗入士人社会的过程，也正是观照北宋中后期政治、思想、言论之间互相激荡之态的重要切口。
第二章考察作为“经术造士”核心的“法度”如何形塑士人的身份意识与书写姿态。王安石寄托于《三经新义》等经义阐释之中的核心内容是“先王法度”。这通过王安石的士林声望、熙丰新政的学政体制构建、北宋后期的绍述新政举措流布士人群体，构成北宋中后期士人文化自我重塑的重要内驱力。“经术造士”强调“法度”之为士人身份要素的重要性，同此前以“道德”为核心的士人教化呈现出截然不同的关怀。这一教化转向的意图在于打造紧密、统一、秩序合度的官僚共同体，蕴含着王安石对现行官僚体制中名位、绩效、实才脱节的反思。与此相应的“法度意识”取代因循条例的制度惯性，在北宋中后期的制诰王言、表启奏书中激发出丰富的言论生态。与此同时，王安石对士人立身处世的内在“法度”的关注，构成经术教育的另一侧面。这一维度的“法度”植根于王安石仁宗、英宗时期的江东交游，并伴随士人群体的迭代渗入熙宁造士的空间。故在围绕“法度”展开的“经术造士”之中，国家与士人、使能与任贤、法度与道德的不同立场始终在不断交汇、碰撞。
第三章考察宋神宗以及熙丰法度的构建诉求如何形塑熙丰臣僚队伍，在经术治政的导向中重新规约士人的言说方式与角色定位。通过“先王法度”来上溯三代之政是神宗与王安石君臣之间的重要共识。在熙丰“经术造士”的过程中，相较于王安石经义连同科举、学校制度影响力的滞后性，神宗对于人材任免的态度、举措起到更直接的作用。在熙丰时期的王臣谱系中，帝师与礼官是至关重要的两种角色。前者以王安石为典型，通过将神宗塑造为符合王政理想的圣主，间接引导后续经术人材的任免。后者植根于神宗元丰一朝礼制构建的诉求，是神宗塑造经术王臣队伍的集中体现。与这两种政治身份相关的文本言说典型体现出经术话语在构建神宗朝法度、维系法度运转中的言说效力，由此可见熙丰文章在经术、制度/法度、士人身份联动之中的生成过程。
第四章讨论“经术造士”介入士人教化传统后产生的分层与裂变。在王安石早年的经术构建中，经术、文章、法度圆融一体，呈现出宗经立场下的文论话语体系构建。经由“经术造士”的确立，熙丰时期学官群体及其教化空间成为士人教育的权威性路径，而与之疏离的士人则意欲在边缘地带重塑教化传统，在经术与文章之间制造出对峙与抗衡。除去这两种泾渭分明的立场之外，还有不少士人兼处于“经术造士”制度体系与诗赋文章统序之间，形成涉足不同交游圈层、在辞章、经术、政治诉求上层次不一的“中间群体”。通过厘清士人置身于学政体制中的不同态度可见，“经术造士”催生出的共识、反思乃至批判，切实地激活了士人世界中经术与政治、文章的连接。熙丰“经术造士”在经义学理性上的更新，同样构成文、道互动的关键一环。而士人群体在“经术造士”之下的不同选择固然不符合“一道德”的初衷，却也为“经术造士”自身的更新提供了可能性。
总之，本文提出，“法度”是“经术造士”区别于前代士人教化的核心特质，与之相应的“法度文章”体现出政治、经术、法度意识参与北宋中后期士人文学生成的过程。由此出发可打破既有的群体分类、文体分类、题材分类形成的研究格局，透过“经术造士”这一棱镜重审士人思想世界、文学世界在北宋中后期发生的转捩。
 

"Confucian Classics Education to Cultivate Talents" is the general outline proposed by Wang Anshi, which led to the transformation of talent policies during the Xining and Yuanfeng periods of the reign of Emperor Shenzong of the Song Dynasty. This proposal took the Three-Generation system of education as a model, aiming to use official Confucianism to guide, cultivate, and select scholars, and to output qualified officials who are proficient in the Confucian classics to the bureaucratic system. After the Shenzong reign, the Zhezong and Huizong reigns continued to inherit the principles of the New Policies, and "Confucian Classics Education to Cultivate Talents" became the main axis of the talent system in the mid-late Northern Song Dynasty. The evaluation of "Confucian Classics Education to Cultivate Talents" in later generations has been limited to the perspective of party struggles and conflicts between different schools of thought, and its historical significance has been confined to the level of supporting reforms. However, when we look back at the historical process of the conception, dissemination, and evolution of "Confucian Classics Education to Cultivate Talents," we can see that this approach is rooted in Wang Anshi's reflection on talent issues and even the culture of scholars themselves, and has the "dual nature" of political utilitarianism and conceptual and ideological paradigms. This article attempts to restore "Confucian Classics Education to Cultivate Talents" to the field of ideological development. By grasping the core proposition of "Confucian Classics Education to Cultivate Talents" that runs through the political, ideological, and academic ecology of the Northern and Southern Song dynasties, it examines the literary writings of scholars from the reigns of Emperor Renzong to Emperor Huizong (1041-1125), and attempts to re-examine the internal rationality of the interaction between Northern Song Confucion classics, ideology, and literature.
Chapter One focuses on the talent theory in the mid-late Northern Song Dynasty, and examines how the reflection on related talent systems evolved from an "off-the-record" discourse on national affairs to a historical process of becoming a consensus on the ideology of scholar-official education in the Xining New Policies, and beyond. Before the Xining era, talent theory had already become an important topic in the discourse of scholar-officials, forming a part of the reform movement since the reign of Emperor Renzong and Emperor Qingli. In the fourth year of the Jiayou era（1059）, Wang Anshi outlined the Three-Generation system of talent policy in his "Memorandum to Emperor Renzong," and revealed the legitimacy of the Zhouli education system for talents, which was an article of turning point significance in the talent theory of the Northern Song Dynasty. Based on this coordinate, the talent theory rooted in the Zhouli system ran through the late reign of Emperor Renzong to the reign of Emperor Shenzong, and produced multiple speech spaces in different discourse carriers. Among them, the four levels of discourse, namely policy discourse, commentary on classics, memorials to the throne, and trial policy, can roughly encompass the process of the Zhouli system of education for officials breaking through from an off-the-record, diverse discourse field and becoming the official ideology under the joint force of power, system, and Confucian classics in the Shenzong reign. As a part of the New Policies, the transformation of the talent system led by "Confucian Classics Education to Cultivate Talents" continued to persist in the policies of the Northern Song Dynasty in its later period, and was absorbed as a part of the "Shenzong Statute" ,showing a different trajectory of intergenerational fluctuations from other measures of the New Policies. The process of "Confucian Classics Education to Cultivate Talents" infiltrating the scholar-official society from top to bottom through the consensus of ideas between Wang Anshi and Emperor Shenzong is also an important perspective for observing the mutual stimulation between politics, thought, and discourse in the mid-late Northern Song Dynasty.
Chapter Two examines how " Statute", which are the core of "Confucian Classics Education to Cultivate Talents", shape the identity consciousness and literature style of scholars. The core content of Wang Anshi's reliance on the interpretation of the Neo-Commentaries on Three Classics, is "the Statute of the former kings". This formed an important driving force for the cultural self-reconstruction of literati in the middle and late Northern Song Dynasty, through Wang Anshi's reputation in the literary world, the establishment of the Xifeng New Policy education system, and the dissemination of Shaoshu New Policy measures in the literati community in the late Northern Song Dynasty.The emphasis on " Statute" as an important element of literati identity in the "Confucian Classics Education to Cultivate Talents" movement is a distinct departure from the previous emphasis on "morality" in literati education. This shift in education was intended to create a tight, unified, and orderly bureaucratic community, and reflected Wang Anshi's reflection on the disconnect between status, performance, and real talent in the current bureaucratic system. The corresponding "Moral Awareness" replaced the institutional inertia of following rules and regulations, and inspired a rich discourse ecology in the decree and memorial books of the late Northern Song Dynasty. At the same time, Wang Anshi's attention to the internal " Statute" of literati constituted another aspect of the Confucian education. This dimension of " Statute" was rooted in the Jiangdong social circle during the reigns of Renzong and Yingzong, and permeated the space of the Xining Tealent Cultivation with the iteration of the literati community. Therefore, in the "Confucian Classics Education to Cultivate Talents" movement centered around " Statute", the different positions of the state and literati, using capable persons or selecting virtuous talents, and laws and morality intersected and collided continuously.
Chapter Three examines how the construction of the “Statute” during the reigns of Emperor Shenzong and Xifeng shaped the discourse and role positioning of literati in the Confucian governance orientation. By restoring the " Statute of the Former Kings" in the interpretation of the Confucian classics to trace back the governance of the Three-Generation, the important link to connect Shenzong and Wang Anshi's monarch and ministers, was established. In the process of the "Confucian Classics Education to Cultivate Talents" movement in Xifeng, compared with the lagging influence of Wang Anshi's Confucian classics together with imperial examination and school system, Emperor Shenzong's attitude and actions in personnel appointments had a more direct impact. In the genealogy of kings and ministers during the Xifeng period, the imperial tutor and the ceremonial officer were two crucial roles. The former was mainly represented by Wang Anshi, who indirectly guided the appointment of subsequent Confucian talents by shaping Emperor Shenzong into a saintly monarch who adhered to a King's political ideals. The latter was rooted in the demands of the ceremonial system constructed during Emperor Shenzong's Yuanfeng period, and was the concentrated embodiment of Emperor Shenzong's shaping of the Confucian literati team. The textual discourse related to these two political identities typifies the discourse power of Confucianism in constructing and maintaining the laws in operation during Emperor Shenzong's reign, and demonstrates the generation process of the Xifeng Literature in the interplay between Confucianism, institutions/moral standard, and literati identity.
Chapter Four discusses the stratification and fragmentation that occurred after the "Confucian Classics Education to Cultivate Talents" movement intervened in the traditional literati education. In Wang Anshi's early construction of Confucianism, Confucianism, literature, and moral standard were integrated to form a discourse system of textual criticism from a Confucian perspective. With the establishment of the "Confucian Classics Education to Cultivate Talents" movement, the Xifeng educational system and its educational space became the authoritative path for literati education, while literati who were alienated from it sought to reshape the tradition of education on the margins, creating a confrontation and balance between Confucianism and literature. Apart from these two distinct positions, there were also many literati who were involved in both the "Confucian Classics Education to Cultivate Talents" system and the poetry and prose writing order, forming an "intermediate group" that was involved in different social circles and had different levels of involvement in literature, Confucianism, and political demands. By clarifying the different attitudes of literati in the educational system, the "Confucian Classics Education to Cultivate Talents" movement generated a consensus, reflection, and even criticism, effectively activating the connection between Confucianism, politics, and literature in the literati world. The "Confucian Classics Education to Cultivate Talents" in Xifeng's renewal of the rationality of the classics also constitutes a key interaction between literature and moral system. Although the different choices made by the group of scholars under the "Confucian Classics Education to Cultivate Talents" do not conform to the original intention of "Unified moral standards", they also provide possibilities for the self-renewal of the "Confucian Classics Education to Cultivate Talents".
In short, this article proposes that "Statute" is the core characteristic that distinguishes the "Confucian Classics Education to Cultivate Talents" from the education of scholars in the previous generations. Correspondingly, " Statute and Literature" reflect the process of political, Confucian classics and law consciousness participating in the formation of literati culture in the mid to late Northern Song Dynasty. From this perspective, the existing research pattern formed by group classification, literary genre classification, and subject classification can be broken through, and the thought world and literary world of literati in the mid to late Northern Song Dynasty can be re-examined through the prism of the "Confucian Classics Education to Cultivate Talents".