由於儒學自漢代後即具有準宗教性的神聖性格，因此儒學運作施行背後隱藏的權力關係很少被明白點破。本文深入漢代儒學背後隱藏的權力關係，把它放到儒學為漢帝國建構帝國意識形態的過程去看待。 儒學固然有很強烈的理想性格，但也有很現實的一面，歷代儒者往往透過對經典的不斷詮釋，發掘出新的歷史情境需要的思想精義。這是儒學在歷史中的自我調整，此一儒學的自我調整，以「判教」的方式解讀，固然不易發掘其特色；只是順者文獻作理論回溯的閱讀，也無法觸及隱藏在文獻背後的問題。因此在詮釋上，有時要特別留意文獻表面未明顯說出，也不在作者的意向之中，卻隱藏在字裡行間裡的問題。 本文以漢代儒學發展成為帝國意識型態之核心為主軸，探討此一發展過程前後所呈現的某些面相，特別是莊嚴的儒學論述背後蘊隱藏的權力關係，諸如儒家理念、帝國統治、儒者利益之間互相依賴又互相牽制的關係。重點如下： 　（一）帝國制度草創與儒學價值的呈現。探討叔孫通「起朝儀」與陸賈「以順守之」的統治方向帶給儒者的機會。 　（二）獨尊儒術前夕「士」的自我定位與集體力量的追求。探討《韓詩外傳》的《詩》教、造士與「士」共同體的建構。 　（三）禮法秩序的追求與帝國意識形態的建立。探討賈誼、董仲舒完成的時代使命。 　（四）帝國意識型態的再論述。探討皇權介入儒學解釋權的《白虎通》思想。 　（五）禮制興革、經學論述與統治秩序之維護。探討西漢郡國廟興毀透露的訊息。 儒者在論述儒學成為帝國意識型態的過程中，儒士階層也逐步取得政治社會的支配權，游士成為士大夫，形成與皇權共天下，甚至可以抗衡皇權的情勢，儒士階層成為可以稱作文化資產階級的新階級。此時儒學的理想性格仍然存在，甚至表現出抗衡專制皇權的理念，但絕對不是如其冠冕堂皇的論述那麼純粹了，儒學論述常與維護帝國體制、維護士階層的利益結合在一起，這是閱讀莊嚴的儒學論述時不應忽視的。

Because Confucianism after the Han dynasty became characterized as sacred and quasi-religious, few have clearly pointed out the hidden power relations behind the working of Confucianism. This article investigates these hidden power relations and considers the process of how Confucianism contributed to the formation of the Han Empire’s imperialist ideology. Although Confucianism has strong idealist characteristics, it has a pragmatic side. Previous Confucians have tended to extract new thought and meaning pertinent to their historical moment by reinterpreting the Confucian classics. If one examines this self-adjustment of Confucianism by viewing it as apostasy, it is not easy to uncover its specific features. If one reads the literature and traces how the theories have changed, it is also impossible to touch upon the problems not mentioned in the text itself. Therefore it is important to uncover the meanings by reading in between the lines to discover the problems not directly stated in the literature or pointed out by the author. This paper focuses on how Han Confucianism developed into the core of imperialist ideology and examines several aspects of this process. In particular, it explores the hidden power relations behind the seemingly dignified Confucian theories. For example, it will examine the interdependence and interplay between Confucian ideas, imperial rule, and Confucianists’ interests. The key areas explored are: 1. The establishment of an imperial system and the featuring of Confucian values. How Shu Suntong and Lu Jia’s suggestions for governance, “Qichaoyi” (institutional rules for the court of emperors) and “Yishunshouzhi” (sustain reign by accommodating subjects), provided Confucians with many opportunities. 2. How “shi” (gentlemen) defined themselves and pursued group power before the rise of Confucianism. This section examines how the zaoshi class, shi class, and shijiao (The Confucian Principle of Cultivation through The Book of Poetry) was structured in Hanshi Waizhuan (The Outer Commentary to the Book of Songs by Master Han). 3. The pursuit of the proper order of ceremonies and rites and the establishment of imperialist ideology. Investigates Jia Yi and Dong Zhongshu’s accomplished missions. 4. Further discussion of imperialist ideology. Explores how imperial power interfered with right to interpret Confucianism in Baihutong (Treatise on the politico-philosophical discussions in the White Tiger Hall) thought. 5. System of rites reforms, study of Confucian classics and maintaining rule: investigates the implications of the rise and fall of Temple of Prefecture and Kingdom in Western Han Dynasty. The Confucian class gradually obtained more controlling power in political-society through their promotion of Confucianism as part of the imperialist ideology. Youshi (itinerant literati) became shidaifu (scholarly gentry), a class that ruled the country with the emperor, with the power to counterbalance imperial power. The Confucian class became a new cultural bourgeoisie. Although the Confucian ideal still existed, it became a force that the imperial court had to contend with, and its high-sounding theories were no longer so pure. Confucian theories had now become intertwined with maintenance of the imperial system and protecting the rights of the shi class. Therefore, these aspects cannot be overlooked when reading these Confucian theories.