本文從家學的角度對清代經學作社會史的研究，認為清代經學之所以空前繁榮， 是與家學有著密切的聯繫。作者通過對清代家學類型的統計和考證，論述了清代家學特盛的 社會與歷史原因。文章指出，由於經學成為家學的主要內容，它不僅僅是一種社會地位的象 徵，而且也是學者獲取功名的重要途徑。因此，清代經學研究也呈現出家學化的趨向，從而 導致了以家學核心的地域性學派的形成。作者不同意目前學術界有關清代乾嘉漢學成因的種 種觀點，認為乾嘉漢學作為一個時代的主要學術文化，它雖然離不開政治的外緣因素和學術 發展的內部因素，但它是由地域的人文性歷史文化的積澱即家學發展而成的，並且隨著這種 學術趣向的不斷拓展和地域位置的轉移，最終形成了乾嘉漢學。

　　　　　The present study uses the perspective of clan schools 家學 to perform sociohistorical research on study of the Confucian classics during the Qing Dynasty. The author sets forth the hypothesis that the unprecedented popularity of the Confucian classics in the Qing Dynasty was closely related to the prevalence of clan schools, and makes use of statistical analysis and textual research to explore the social and historic reasons for this prevalence. Because study of the Confucian classics became an important aspect of clan schools at that time, knowledge of the classics was not only a symbol of one's social status, but also a path toward higher scholarly rank. The study of Confucian classics in the Qing Dynasty divided into clan schools, thus resulting in the formation of regional schools of thought with clan schools as their center. The author does not agree with the various explanations of the origins of Qian-jia Sinology currently favored in academic circles. He believes that although, as the primary academic culture of its age, Qing-jia Sinology was subject to the influence of external political factors and internal academic development, in actuality it was primarily a product of the development of regional historical culture and rise of clan schools.