明清两朝，我国方志编修进入鼎盛时期，作为“文献之邦”的安庆地区，方志编修事业亦较发达。明清时，安庆府共组织编修府志十二次，其中明代七次，今存明代安庆府志三部，清代先后组织编修府志五次，今存清代安庆府志四部；另安庆府所领六县皆先后多次组织编修县志，现存明代安庆地区县志仅一部，清代安庆府六县则皆有多部县志留存至今。总体而言，明清安庆地区方志的编修，编纂成就均较突出，多有佳作。同时，伴随着方志编修事业的兴盛，明清时期，程朱理学成为统治者所倡导的官方意识形态，并通过旌表节孝、科举等政策使得理学教化得以制度化，尤其是清代推崇程朱理学，更是注重其中有利于维护封建统治秩序的理学纲常伦理，有力推动了理学进一步下移并在地方基层社会不断展开实践。明清时期，安庆地区方志均是在朝廷诏令修志的直接或间接推动下进行，自然成为官方推行理学教化的一个重要手段，安庆地区的方志编纂也呈现出浓厚的理学教化色彩。 方志作为记录地方社会文化历史的“一方之全史”，理学教化在地方基层社会的实践过程，自然是方志记录重要的内容。但相对于从“存史”层面记录理学教化如何影响地方的“历史事实”，方志作为承接国家意识形态的地方历史文本，尤其是在明清时理学教化逐渐渗透下移，在地方基层社会影响深远的时代背景下，理学教化与方志书写之间如何互动，以及这一历史书写本身的构建过程则更应成为我们研究的“历史事实”。 本文使用“历史书写”的研究路径及其具体方法，以明清安庆地区方志为研究对象，将方志视为理学教化笼罩下被书写、建构形成的文本，通过对其中理学传、列女传、孝友传、忠义传（忠节传）等人物传记文本，以及学校志、书院志、选举志甚至是祭祀志和艺文志等文本进行解读分析，总结出理学教化思想渗入方志文本书写主要通过以下几个具体途径：首先是对入志人物的选择，对应不同时代相应的理学价值观念选择不同人物；其次是对入志人物按照理学教化的标准，进行模式化的人物书写，塑造出符合理学教化标准的人物形象；再次是对前志已经出现的人物按照时代的要求重新进行书写，以体现不同时代理学价值观念；最后是采取突出理学伦理道德标准的“去政治化”的历史书写方法。而这些理学教化影响下的书写手法又反过来进一步强化了理学教化，方志书写对于理学教化的认同和推崇，也构成了明清时期安庆地区开展理学教化实践的一个重要组成部分。 理学教化影响下的方志书写，根据需要构建出符合理学教化标准的“历史”，是一种具有明确指向性或目的性的历史建构。所以，可以说方志是一种包含有理学教化建构成分的历史文本，或者说明清安庆方志所呈现的明清安庆“历史”，其实在很大程度上是被理学教化所支配的历史书写所建构出来的，这也就是历史的建构性。但这种建构性本身也具有历史性，对方志的书写建构过程进行探究也就具有了社会文化史的意义。 当然，虽然说方志文本是对地方历史文化的一种建构，在很大程度上是官方推行理学教化的工具，理学教化渗透带来的主观性和选择性，必然影响到方志书写呈现出的“历史事实”的客观性，但这也并非是完全抹杀了“历史事实”的客观性。确实，在理学教化的笼罩下，客观的“历史事实”对于方志书写的限制，很多时候只能让渡于理学教化的现实对于方志书写的需要，但方志作为记载地方历史文化的“一方之全史”，毕竟不能完全摆脱客观的“历史事实”对于方志书写的束缚，明清安庆地区理学传统的产生，以及理学之乡形象的形成，也并非完全是方志书写建构出来的结果，有着自身发展生成的自主性和历史性。

The compilation of local chronicles in China reached to its zenith in Ming and Qing dynasties. As the land of literature, Anqing region also had a fast development. The Anqing government organized and compiled the FuZhi for 11 times in Ming and Qing dynasties. Six times were conducted in Ming Dynasty, whilst three volumes have survived. Another five times were conducted in Qing Dynasty, and there are four volumes presently. In addition, the six counties under Anqing government had compiled XianZhi for several times. Presently, only one XianZhi of Ming Dynasty has survived, while many county records of the six counties under Anqing government in Qing Dynasty have been preserved. Overall, the compilation of local chronicles of Anqing region in Ming and Qing dynasties had achieved great achievements, and also produced more and better works. With the development of the compilation of local chronicles, Cheng and Zhu’ Neo-Confucianism became the official ideology advocated by the rulers during Ming and Qing dynasties and it was institutionalized through erecting filial piety and chastity, imperial examination and other methods. Especially Cheng and Zhu’ Neo-Confucianism fascinated in the Qing Dynasty, which is conducive to safeguard the Neo-Confucianism ethics of the feudal order, and it had promoted the further development of Neo-Confucianism in the local grass-roots society. The compilation of local chronicles in Anqing region was promoted directly or indirectly by imperial edicts in Ming and Qing dynasties, which had became an important means for the government to carry out Neo-Confucianism education naturally. Thus the compilation of local chronicles of Anqing region emerged a strong color of Neo-Confucianism education. Local chronicle is the whole history recording local social cultures and histories, and the practice process of Neo-Confucianism education in the local grass-roots society is also an important part of local chronicles. Compared with Neo-Confucianism education influencing local "historical facts" from the level of "keeping history", local chronicles are local historical texts to undertake the national ideology. Especially, accompany with the enlightenment of Neo-Confucianism gradually infiltrating and moving downwards in Ming and Qing dynasties, and under the background of the far-reaching influence on the local grass-roots society, the interaction between the Neo-Confucianism education and the writing of local chronicles, as well as the construction process of the historical writing, should become "historical facts" drawing our attention. Research disciplines and methods of the historical writing were used in this paper. Local chronicles of Anqing region in Ming and Qing Dynasties were selected as the research target, and they were also considered as texts being written and constructed under the Neo-Confucianism. On the basis of interpreting the biographical texts, such as Biography of Neo-Confucianism, Biography of Women in Ancient China, Biography of Takatomo, Biography of Loyalism, as well as Chronicle of School, Chronicle of College, Chronicle of Election, and even Sacrificial Chronicle and Chronicle of Literature and Art and other texts, several concrete pathways for thoughts of Neo-Confucianism education penetrating the text writing of local chronicles were summarized as follows: Firstly, it is the character selection, and different people will be chosen according to values of Neo-Confucianism under different periods. Secondly, character mode writing will be conducted on the basis of standards of Neo-Confucianism education for making characters according with its principles. Thirdly, characters emerged in former chronicles will be rewritten according to the requirements of the period properties, for showing the values of Neo-Confucianism in different times. Finally, historical writing methods of depoliticization will be adopted to highlight the moral standards of Neo-Confucianism ethics. Further, Neo-Confucianism education will be enhanced by the writing methods under its influences. Recognition and esteem of Neo-Confucianism education in the writing of local chronicles also formed an important part of the practice process of Neo-Confucianism education in Anqing region in Ming and Qing Dynasties. The writing of local chronicles under influences of Neo-Confucianism education is a kind of historical construction with clear direction or purpose, on the basis of reconstructed history according with standards of Neo-Confucianism education. Thus, it can be said that local chronicles are historical texts containing the elements of Neo-Confucianism education construction, in other words, Anqing history presented by its local chronicles in Ming and Qing dynasties, was constructed from the historical writing dominated by Neo-Confucianism education to a large extent. This is the constructiveness of history, and this kind of construction itself is also historic. Thus, exploring writing and construction processes of local chronicles could show the meaning of the history of thought. Although texts of local chronicles are a kind of construction of local histories and cultures, they are tools for the government implementing Neo-Confucianism education to a large extent. It inevitably affects the objectivity of historical facts presented by the local chronicles, due to the subjectivity and selectivity from the permeating of Neo-Confucianism education. However, it does not completely nullify the objectivity of historical facts. Actually, objective "historical facts" are limited to the writing of local chronicles under Neo-Confucianism education, and most of the time the need for the writing of local chronicles can only be transferred to the reality of Neo-Confucianism education. However, as the whole history of local histories and cultures, local chronicles can not completely get rid of the bondage of objective "historical facts" to its writing. The emergence of Neo-Confucianism in Anqing region in Ming and Qing dynasties, as well as its hometown formation, is not entirely the result of the construction of local chronicles, which also has the autonomy and historic significance of its own development.