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儒家经学在汉代的正式形成与发展壮大实际上既是齐文化与鲁文化进一步合流并进而一体化的过程,也是齐鲁文化逐步主流化的过程。整个西汉时期的五经传授谱系基本上为齐鲁学者所垄断。自西汉晚期至整个东汉时期,随着儒术独尊地位的确立,随着儒学的推广和普及,齐鲁学者在经学传授谱系中所占的比重日益下降,其垄断地位逐渐不复存在。这种情况表面上看来,是齐、鲁之学在汉代经学体系中比重的下降,是齐鲁文化在汉代经学体系中地位的衰微,但从深层次来说是齐鲁文化由地域文化上升为主流文化的必然结果。值得注意的是即使在西汉晚期至整个东汉时期,齐鲁籍学者虽然已不在儒家经学领域占据垄断地位,但却仍扮演着非常重要的角色,占有举足轻重的重要地位。在当时的今、古文经学之争中,最重要的两位经学大师何休与郑玄就都是齐鲁籍学者。
The formal formation and development of Confucian classics in the Han Dynasty is actually a process of further integration and integration of Qi culture and Lu culture, and a process of gradually mainstreaming Qilu culture. The entire Western Han Dynasty taught by the five disciplines basically dominated by Qilu scholars. Since the late Western Han Dynasty to the entire Eastern Han Dynasty, with the establishment of Confucianism’s monopoly position, with the popularization and popularization of Confucianism, the proportion of Qilu scholars in the pedigree of the Confucian classics declined day by day, and their monopoly position gradually ceased to exist. This situation apparently seems to be Qi and Lu’s decline in the proportion of Confucian classics in the Han Dynasty is the decline of the Qilu culture in the Han Dynasty’s system of learning, but from the deep level, the Qilu culture is dominated by the regional culture The inevitable result of culture. It is worth noting that even from the late Western Han Dynasty to the entire Eastern Han Dynasty, Qilu scholars still play a very important role in the Confucian classics, and occupy a pivotal position. At the time of this time, the two most important master of classical Chinese studies, Hugh Hu and Zheng Xuan, were all Qilu scholars.