顏元雖因猛烈抨擊宋明理學家「窮理居敬」、「靜坐冥想」主張而著稱，他對禮樂也有頗多論述，禮學研究是其思想體系的重要組成部分。他認為人性本善，「情」、「才」、「氣質」皆與理相合，要秉承「實事」、「實行」、「致用」之精神來「習本有之善」。他重視禮的製作和踐履，批判章句訓詁之學，摒棄靜態的境界體驗，宣導禮以踐行為本，崇尚聖人道德、事功全備，提倡禮經要符合「禮意」和時代需要，存養省察、融入生活，成為有用之學。顏元的禮學思想結合了理想主義與現實關照，力求以禮樂教化實現人的道德自覺和社會有序。

While Yan Yuan was famous for his fierce criticism of the Neo-Confucianism of Song and Ming Dynasty, he attached great importance to ritual music theory. He believed that human nature was inherently good, namely "Qing", "Cai" and "Qizhi" were in accordance with Li (理) , which should be enhanced by the spirit of practice. He put special emphasis on revision of Li (禮) and criticized exegetical interpretations of the chapters and sentences of Neo Confucianism. In practice,Yan Yuan abandoned the static practice and advocated the paraphrasing of Li (禮) in line with needs of The Times. Yan Yuan’s thought of Li (禮) studies combined idealism and realistic consideration together, which strived to realize people’s moral consciousness and regulate social order through the cultivation of rites and music.