本文認為戴震《孟子字義疏證》這部重要義理著作，其序文尚有研討空間，即由「理－禮」思維重讀序文。研討後察見下列訊息：在戴震「理－禮」的一本思維中，旨在整體觀照人之為人，既將價值根源於「理」，且又透過必然之「禮」體現「天地之條理」，「禮」與「理」是無有衝突的貫通不二。故當戴震言天道、性、理、欲等等，皆緊扣此基本思維，並據之評騭宋儒。而序文遂有正本溯源，遂需辯惡之言，遂要確立聖人之道，此亦與《孟子字義疏證》全文義理有著相互映顯的關係。

This article thinks that DAI, ZHEN's “Meng Zi Zi Yi Shu Zheng” is an important work of the essence of the book, and its preface still has a space for discussion, that is, rereading the preface from the ＂Li(norm)-Li(rule)＂ thinking. After the seminar, I saw the following message: In the thinking of DAI, ZHEN 's “Li(norm)-Li(rule)＂, it aims to look at people as a whole, and the value is rooted in “reason＂ and through the inevitable “ritual＂. “Organization＂, “ritual＂ and “rational＂ are the contradiction of no conflict. Therefore, when DAI, ZHEN said that heaven, sex, reason, desire and so on, all closely related to this basic thinking, and according to the evaluation of Song Confucianism. However, there is a source of original texts, and there is no need to clarify the evil words. It is necessary to establish the way of saints. This also has a mutually influential relationship with the full text of the “Meng Zi Zi Yi Shu Zheng”.