剋就戴震義理的研究現況而言，「理－禮」視域是尚未朗現的新思維路徑，如「理－禮」絕非對立衝突的「理／禮」，在「理－禮」視域裡，「禮」固然是被關注者，但無損「理」作為義理的第一義，或作為人之價值根源，因此必以「理－禮」方能透顯戴震義理。而戴震「理－禮」視域主要有兩重點：其一，「天地之條理」正是串接「禮」與「理」的內在聯結關係，並與「以情絜情」、「理在事情」構成重視客觀現實的義理樣貌。其二，「理」是不可聞見，但「條理」卻彰顯在人倫日用之實體實事上，而「禮」既作為「天地之條理」的人文社會之體現，即是從自然極則體現出的必然，那麼客觀現實中最貼近「理」的「禮」，遂成為戴震關注的重心。總之，透過「理－禮」視域的觀照方式，既見戴震與儒學傳統的聯結關係，亦可察見企圖重構的儒學樣貌，而「以情絜情」或「理在事情」等說法，在此視域中便屬合理必然。

If we look at the current research situation of Dai Zhen, the new thinking path for Li(rule)-Li(norm) horizon has not yet been realized. For example, Li(rule)-Li(norm) is definitely not Li(rule)/Li(norm) in the form of opposite conflicts. Although Li(norm) is the element that should be paid attention to in the Li(rule)-Li(norm) horizon, this does not impair Li(rule) as the first meaning in theory, or the source of human value. Therefore, we can accurately understand Dai Zhen's argument through Li(rule)-Li(norm) horizon. Dai Zhen’s Li(rule)-Li(norm) horizon has two main points. First of all, "the rules of operation of heaven and earth" constitute the intrinsic relationship between Li (norm) and Li (rule). By applying empathy and knowing that Li(rule) cannot be separated from the existence of things, we regain objective reality. Secondly, Li (rule) is invisible, but the "principles" are manifested in the realities of human beings. Because Li (norm) is the concrete representation of the "rules of the heavens and the earth" in human society, it is the inevitable thing that is embodied in the ultimate principle of nature. Therefore, in the objective reality, Li (norm) closest to Li (rule) has become the focus of Dai Zhen's attention. In short, through the perspective of Li(rule)-Li(norm) horizon, we can not only see the connection between Dai Zhen and the Confucian tradition, but also the Confucianism that he wants to reconstruct. Therefore, applying empathy and knowing that Li(rule) cannot be separated from the existence of things is a reasonable necessity in the Li (rule)-Li (norm) horizon.