儒學重身心體悟、事上踐履，理學在繼承深化這一特點之時，亦呈現出重範疇、講辨析的趨向，形成了以「字義」為特徵的範疇之學。朱子對《四書》的精密注釋實為先導，程端蒙《性理字訓》發其端，陳淳《北溪字義》顯其成，三傳程若庸《增廣性理字訓》、陳普《字義》擴其域。私淑真德秀《西山讀書記》、五傳朱公遷《四書通旨》則皆以「字義」為綱，類聚經書正文，分別形成「字義」＋注疏、「字義」＋「經疑」的綜合體。朱子門人後學創造出來的「字義」體，構成詮釋朱子四書的新樣式，具有類聚範疇、專注義理、定位蒙學、指津理學的特質。儘管其「擺落章句」、「類聚字義」之作法未見得為朱子認可，然其直指範疇的詮釋方式，實為中國哲學範疇之學、四書學的發展，顯示出朱子後學對朱子學之繼承與創新。

Confucianism focus on comprehending mind and body and practicing things, Neo-Confucianism inherit and expand the feature, and tend to attaché an importance to category analysis, so form a category learning with the character of “ZiYi”. Zhuzi guides the evolution of “ZiYi” through his Four Books Commentary, Cheng Duanmeng’s Xinglizixun dawns it, Chengchun’s Beixiziyi means its form, Zhen Dexiu Xishandushuji, Zhu Gongqian Four Books Tong Zhi take “ZiYi” as their outline to class the classical, form the pattern of “ZiYi & notes”, “ZiYi & Classic inquiry”. Zhuzi’s disciple create the “ZiYi” a new pattern of interpretation Zhuzi’s Four Books. Zhuzi maybe don’t like its method such as “put away chapters”, “class ZiYi”, but its interpretation of focusing on category really means the development of Chinese philosophy and Four Books Learning, and show on Zhuzi’s disciple’s inheritance and innovation.