清末知名《左传》学者刘师培,其《左传》研究不以训诂考证为纲要,而以探究义例为主干。其思路和方法与乾嘉学者相异,是出于对抗公羊学、维护左氏学的需要,也是出于学术理论总结的需要。关于刘师培的义例论,前人已经做了一些研究,但在刘氏义例相关著述的篇目、刘氏所言“经例”与“传例”的概念与相互关系、以及刘氏的义例论与其家学渊源等问题上尚存在分歧。本文重点对这三个问题进行一一探讨,最后得出以下三个结论:刘师培义例著作当为八种;经例与传例的关系当为“传例秉承经例”;刘氏义例观亦有继承其家学的一面。 In the late Qing Dynasty, the well-known “Zuo Zhuan” scholar Liu Shipei, whose research on “Zuo Zhuan” was not based on the textual criticism of Exegesis, but explored the righteousness as the backbone. The ideas and methods are different from those of Qian-Jia and Gao-Jia, which are out of the need to resist Ram, maintain Zuo’s science, and also come out of the academic theory. On Liu Shi-Pei’s theory of righteousness, some researches have been made by his predecessors. However, in the texts of Liu’s righteousness, the concepts and inter-relations between Liu’s sayings and examples Liu’s righteousness theory and his family history and other issues still exist differences. This article focuses on one by one to explore these three issues, the final draw the following three conclusions: Liu Shi Pei’s works as a case of eight; the relationship between the case and the case as “case of adhering to the case ”; Liu The concept of righteousness has also inherited the side of his family.