1930 年，朱启钤在中国营造学社成立之时，提出 “沟通儒匠，浚发智巧”之中国建筑史暨营造学研究的基本方法，致力于打通经学与匠学，“一洗道器之分涂”，以明中国营造学之真义。1943 年，梁思成在《中国建筑史》绪论中，将“沟通儒匠”发展为“结构技术 + 环境思想”研究体系。惜由于复杂的社会原因，他未能推进对环境思想所涉及的中国古代经学之核心要义的研究。辛亥革命之后， 经学被普通教育废止，经学科被大学教育废止，学术传统中断。时至今日，如何在中国建筑史暨营造学的研究中， 理解并践行“沟通儒匠”之精神与方法，仍是一道待解难题。
In 1930, when the Zhongguo Yingzao Xueshe (Society for Research in Chinese Architecture) was founded, Zhu Qiqian developed several methods for research in the history of Chinese architecture and construction along the principle of “communicating with craftsmen and scholars, gaining practical and theoretical wisdom.” His goal was to approach the topic from multiple angles, by making use of the wisdom contained in the classics and the knowledge handed down by generations of craftsmen. In 1943, Liang Sicheng expanded on Zhu’s ideas: in his Zhongguo jianzhushi, Liang formulated a principle for doing systematic research called “structural technology + environmental thought”. However, because of the difficult sociopolitical situation of the time, Liang was unable to promote this idea properly. To complicate matters, after 1911, the study of the classics had been replaced by a more general education, and the academic tradition of a classical education had come to a sudden halt. The task of this article is to investigate if Liang’s and Zhu’s ideas of communicating with Confucian scholars is still valid today and how the modern study of the history of Chinese architecture and construction can benefit from these ideas.