本文第一部分考察朱熹晚年立朝時所參與之紹熙五年廟議始末，從而發現朱熹最終無法阻止祧遷僖祖的原因，是主事者的刻意操作，而非議禮之失。本文第二部分則以朱熹廟議內容為主，考察朱熹從「人心」出發，強調教化意義的祭祀觀，以及經過縝密擘劃的一套理想太廟圖式。從而認為，雖然朱熹晚年對禮學的認識走向講求儀節制度，但講究義理依然是他禮學思想的本質；然而朱熹也因為對儀節的深入研究，使其廟制規劃能妥善承載所講究的義理。更重要的是，朱熹當時以經筵講官的身分，不懼政治權力的傾軋，堅持不可祧遷僖祖，並試圖將流於空洞形式的太廟禮數，賦予合於人心的禮意，展現了他作為大思想家的高度，以及儒家知識分子的信念。

First of all, this paper focuses on Zhu Xi’s participation in the imperial temple council meeting during the fifth year of Shaoxi (1194) from beginning to end, and seeing that, lastly, Zhu Xi could not stop “Tiaochienxizu” that was not from the realization of Ritualism and discussion on Ritualism that are worse than others, but from the kingpin’s manipulation. In addition to those words in ‘Biedingmiaoyituji’ and “Zhuzi Yulei”, all readers can see Zhu Xi’s insistence and deep sigh in his opinion of “ Textual Criticism of Han Yu's Works” that he gave to ‘The discussion on Di and Xia’. In the second place, the paper concentrates on the content of Zhu Xi’s imperial temple council meeting, that analyzes Zhu Xi, who starts from the mind, emphasizes the meaning of cultivation of view on the ritual of reverence, and he plans the diagrams of ideal imperial ancestral temple meticulously. Although Zhu Xi’s later years whose cognition of Ritualism trends to the system of etiquette, paying particular attention to doctrine and esthetics that is still the essence of his Ritualism, his deep research on the etiquettes constitutes the system that can bear and support the doctrine and esthetics. Zhu Xi, served as Jing Yan lecturer, was not afraid of the confliction of political power, and still arguge against “Tiaochienxizu” insistently, moreover, he tried to make empty ritual of imperial ancestral temple concrete, and fit in commoners’ sense of ritual. All shows that Zhu Xi is a true thinker and his belief from Confucian intellectual.