本文企圖較全面地考察《小戴禮記》的教育觀，突破學界以往研究偏重（學記）、〈樂記〉、〈大學〉、〈中庸〉等少數篇章的情況。而將研究的範圍擴及到〈王制〉、〈孔子閒居〉、〈文王世子〉、〈內則〉、〈表記〉、〈坊記〉等篇。期能了解全書有關教育之原理、本質、內容、功能等整體觀點。在研究視角上則是採取王船山〈禮記章句〉的觀點 ， 即以「兩端一致論」作為參考架構，以體用兼修、本末相貫、道器合一等原則作 為分析的標準，籍以考察〈小戴禮記〉一書教育觀所具有的特色，是仁禮兩端互為體用。分言之，是以〈大學〉、〈中庸〉為體，〈禮記〉全書四十九篇為用；孝梯為本，詩書禮樂為用；〈大學〉之內聖外王為體，而〈王制〉之政策施行為用；〈曲禮〉所載，是學習歷程中的上學下達之方；〈表記〉、〈持記〉所論，則是人格教育中的修己治人之道。

　　　　　 In this study, the researcher exams some chapters of Shiau Dai Li-Ji that are rare noticed by researchers such as: Wang-Ji, Kung-Tz Shian Jiu, Wen- Wang Shr Tz, Nei-Tze, Biau-Ji, Fang-Ji, etc. The researcher explores the relationship between these chapters and those that are often paid more attention to, such as: Shiue-Ji, lue-Ji, Da-Shiue, Jung-lung. And he adopts Wang Fu-Ji' s Theory of Liang-Duan-E-Jr to deal with the practice aspect and the theory aspect in Li-Ji. So the principles, essence, content, and functions of education in the canon Li-Ji could be clearly and concretely interpreted from such an interactive view.