儒學可分為哲學性儒家、政治性儒家及通俗性儒家，後者即以指導禮儀實踐為主。執行六藝禮樂教化從周代祝官、歷代禮官，迄今之禮生團體。宋元諸儒倡行理學，朱子重喪、祭諸儀編為家禮，地方士人據以編行家禮類書。閩、臺禮生所用家禮中，選擇「代天巡狩」的禮儀實踐為例，此種地方儒者可稱「禮祝之儒」，源流正變認定為古祝之遺。在歷史考察中，地方為解決瘟疫威脅的文化遺跡，此種行瘟與解瘟原為道教傳統，閩、臺地區卻成禮生團體的禮儀實踐，表現地方儒者的社會角色，在五帝信仰及迎送儀式中與地方道士競爭，其取代契機，即因地方官僚一再禁制，官、民之間因應而生，由此維繫其社會地位。遵循孔子觀蜡、觀儺的禮意，合理化參與「從眾」行為，改造送瘟習俗，仿擬巡狩禮以合法化五帝崇祀，改造為「代天巡狩」。將祭祀場稱王府，五帝稱為五王爺或五府千歲，祭祀活動稱為祀王、宴王；會合地方諸廟的巡境活動，即視同「會盟」諸侯王，故巡狩禮制即依託神道得以遺存。觀察禮祝之儒對非祀典神祇，檢討西方學界爭議的「標準化」與「標準化幻想」，禮生團體能成功，在大航海時代所帶來的瘟疫流行，沿海居民借送瘟儀式解決集體的心理危機。地方社會的儒、道競合中，職掌王府的禮儀而形成「空間佔有」，象徵禮祝之儒取得神道文化的詮釋權，在官、民之間成為中介者。送瘟習俗屢經禁制而未中斷，證明禮祝之儒可協調國家權力與地方民眾的衝突，在禮儀實踐確立威信而鞏固地位，並不因現代化而消失。

From the Zhou dynasty, officials of celebration (zhuguan 祝官) carried out education in the Six Arts of Rites and Music, and in successive generations, it was the officials of rites. Now groups of lisheng carry on the tradition. Song and Yuan Confucians advocated the study of principles (Lixue 理學), yet Zhuxi 朱熹 also emphasized various funeral and sacrifice rituals, compiling these as the Family Rituals (Jiali 家禮). Local scholars compiled and circulated reference works based on the work. From among the Fujian and Taiwan lisheng editions of the Family Rituals, I have chosen the ritual practices of an Inspection Tour on Behalf of Heaven (Daitian xunshou 代天巡狩) as examples. These kinds of local Confucian figures might be designated ＂Confucians of Ritual Celebrations＂ (Lizhu zhi ru 禮祝之儒). Through an historical survey, we find the cultural remnants of the ways locales resolved local plague threats, practices that originate in the Daoist tradition; however, in regions of Fujian and Taiwan this has become the domain of lisheng groups, demonstrating the social role of local Confucians. In beliefs concerning the Five Emperors (Wudi 五帝) and rituals of their reception and valediction, lisheng competed with local Daoists. Despite local officials continual prohibition, lisheng were able to adapt accordingly in their relationship between officials and the people, thus maintaining their social status. They transformed the popular customs of dispelling plagues by simulating an imperial inspection tour ritual to legitimize the sacrifice to the Five Emperors, recasting the rite as the Inspection Tour on Behalf of Heaven. Upon surveying lisheng and their attitudes towards non-sacrificial deities, we can consider in depth Western academia's debates regarding ＂Standardization＂ and the ＂Illusion of Standardization.＂ In competing and cooperating with Daoists in local society, lisheng administered the rite of the Hall of Kings (Wang fu de liyi 王府的禮儀), and appropriated their own ritual space. The act symbolized the power of lisheng in cultural interpretation. Lisheng became mediators between officials and the people. The custom of dispelling plagues was repeatedly banned, but was never broken, a testament to the ability of the lisheng to harmonize the conflicts between state authority and the local populace. In terms of ritual practice, lisheng established popular trust and consolidated their position; they did not disappear on account of modernization.