辭闢諸子是早期儒家固有之傳統，時至漢代，受道家思想的影響，《漢志》開始有意強調諸子與六經之同，由此開啟了儒家統合諸子的新變。揚雄身處兩漢儒學嬗變之際，繼承並發展了早期儒家辭闢諸子的基本思想和方法，將異於孔子者皆視為諸子，將諸子之思想學說皆視為小道，在《法言》中對諸子進行了猛烈批判。《法言》、《漢志》皆意識到了諸子與儒家的異質性特徵，但處理方式截然不同。二者恰代表了兩種處理諸子問題的不同方法和態度，實可相互補充，從而完整地呈現出漢代學者對諸子的認識，促進諸子學研究的發展。

Criticism of Zhuzi (諸子) is an inherent tradition of Confucianism. In the Han Dynasty, influenced by Taoism, in the Han-chi (漢志) the similarity between Zhuzi and Confucian classics began to be intentionally emphasized, thus opening up a new change in Confucianism’s thought of unifying Zhuzi. Yang Xiong synthesized and developed the basic ideas and methods of the early Confucian critics of Zhuzi, taking Confucius’ thought as a criterion, treating all those who differed from Confucius as Zhuzi, and all their heterogeneous thoughts as the lesser way, and thus, in his Fa-yen (法言), he criticized each and every one of them. Fa-yen and Han-chi both are aware of the heterogeneous characteristics of Zhuzi and Confucianism, but they deal with them in very different ways. Which represent two different approaches and attitudes to the problem of Zhuzi, both of which have important theoretical value for the study of Zhuzi.