在儒家思想的脈絡底下，代表道統傳統的儒學，與文昌崇祀，可以視為大小傳統連接的重要一環。在看待文昌信仰的滲入時，若以儒學的「庸俗化」視之，恐怕太過於簡化這一信仰背後的牽連與意義。文昌信仰與其附帶的惜字傳統，對於儒家的文化是一種向下「深化」，而非向上「稀釋」的過程。而官方力量的介入，對於整個「敬字」的舉動，無疑是一種催化的作用，使其更有效地「深入」一般庶民階層。不用透過文字，只要憑藉儀式，就能達到約束民心的道德勸說與教化目的。從當時整個清代統治範圍來看，文昌信仰並不是只有臺灣特吸發達，這在當時是「全國性」的活動。文昌信仰也並非屬於臺灣民間信仰的一環，而是在執政者有意的拉抬下，上推至與祭孔相同的國家祭典，並且影響了讀書人的價值觀。 清代臺灣地區的文人，不管是遊宦或本土人士，均難以跳脫科舉這一個大的時代氛圍，以至於必須在有意無意之間，妥協於民間宗教信仰這一「現實」的層次，他們之中的少數人，也許會「有意」地自我反省這一項「功利」行為，卻因為夾於上有統治者，下有百性之間，無法堅持自己「純粹」的傳統而陷於兩難。 我們若從幾位來臺的遊宦人士，可以看出他們對於「魁星信仰」的特別記述，可見魁星信仰雖為中國與臺灣共通，祭祀的方式卻顯然有所不同，而這幾位遊宦文人所指出的，正是臺灣與內地對於文昌或魁星信仰的不同之處，我們可以說它是一種「臺灣化」的表徵。換言之，文昌信仰也許不具明確的「臺灣在地性格」，但附屬於文昌信仰的「魁星信仰」卻反而獨出一格，成為具備「臺灣化」的一項證明。

As shown in the history of Confucian thought, the relation between Confucianism which represent moral tradition (道統) and the religion of UEN-CHANG (文昌) exemplified the connection between大傳統and 小傳統. If we consider the religion of UNE-CHANG(文昌) a secularization (俗世化) of Confucianism, it seems over simplify the entanglement and the meaning behind this belief. The religion of UEN-CHANG(文昌) and its concept of esteeming the characters are the process of “deepening” the Confucianists’ culture, not “attenuation”. The intervention of political power, to the “campaign” of esteeming the characters, is certainly a kind of activation, which rituals implanted at the commoners. Moral teaching can be attained by merely rituals, even without the aid of scripts. If we take a look at the bounds of kingdom in but all over the kingdom then. The religion of UEN-CHANG(文昌) was not a part of the folk belief in Taiwan at first, but the activity, which the ruler enforced it on purpose and took it to be national rituality just like the Confucius-worship. It dominated the philosophy of intellectuals then. The Taiwanese intellectuals in Ch’ing dynasty, no matter the mandarins from the Chinese mainland or Taiwanese, were all within the confines of imperial examinations (科舉), so they must concede to this folk religion-the secular surroundings. Few of them might confess this behavior of aspiring after benefits and fame, but they could abide by “pure” legacy and were between the two forces from ruler and civvies. In the chronicles about the “religion of Literature deity” (魁星信仰), which written by the mandarins once worked in Taiwan, we could find that some worshipful rituals, which represented the “Taiwanese style”. In other words, though the religion of UNE-CHANG(文昌) didn’t have definitive characteristic of Taiwan, the “religion of Literature deity” (魁星信仰), which introduced together with the religion of UNE-CHANG(文昌), had its special features and those were the evidence of “becoming Taiwanese”.