在常州學派學術群體的序列中，莊綬甲向來不在學者關注的視野之內。的確，與莊存與、莊述祖、劉逢祿乃至宋翔鳳相較，作為護持家族學術最力的第三代子弟，莊綬甲的學術內涵並不突出，不具有高度的原創性，在思想史或是經學史的敘述中，很難找到他的位置。然而莊綬甲用心保存家族學術的相關記載，卻保存了下來。如何讓這些文獻成為研究常州學派的重要資源，是一個頗具挑戰性的任務。在透過經學史與學術史的結合，對莊綬甲的學行經歷作一番考察之後，我們可以看到一幅莊氏學術開展傳播，並且與考據學展開對話的畫面，以及常州學派在眾所周知的今文《公羊》一系學術之外，尚有一條清晰的、以古文字學為基礎的《尚書》學路線。因此，研究莊綬甲，既可以作為清代中葉經學史的一個觀察側面，更可以為吾人思考常州學派的複雜性，提供一個思考的方向。

In academic treatments of the Changzhou school, Zhuang Shoujia has never been within the field of vision of scholars. Indeed, when compared to figures such as Zhuang Cunyu, Zhuang Shuzu and Liu Fenglu, the third-generation disciple Zhuang Shoujia, despite his fierce devotion to guard the lineage scholarship, seemed less substantial in scholarly achievement and lacked creativity. In the discussions of the history of thought or of classical studies, it is hard to find a place for him. However, Zhuang Shoujia carefully preserved materials that were relevant to the family research, and they are extant. It is a challenging job to contextualize these materials with other important sources of the Changzhou school. After looking into Zhuang Shoujia’s life and work in the light of classical studies and intellectual history, we can view the development and propagation of the Zhuang family scholarship, which engaged the so-called evidential scholarship in a dialogue. Moreover, we learn that other than the well-known Gongyang “modern text” scholarship of the Changzhou school, there was also a recognizable philological tradition of the school that was based on the Book of Documents. Research into Zhuang Shoujia can not only contribute to observations about the history of classical studies in the mid-Qing, but also help us to understand the complexity of the Changzhou school.