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儒家的宇宙是道义的宇宙，孟子和《中庸》的宇宙观体现了这一点。道义宇宙的特质在充分体现社会的正义与道义，并要求在现实世界实现其价值理想。但孟子仅停留在道义宇宙的主体体证上，疏于向社会层面的推致，终致使正义与道义的价值，停留于个体的“反身”之“乐”上。荀子礼论提出架构社会的基本框架，而将道义与正义推向群体，但他忽略了架构的本体基础，使这一价值没有根源而论于事实。《礼记》等整合（思）孟荀，终使价值实现的社会架构与其本体基础打通。这就是礼教。礼教是价值实现的现实途径，是事实与价值统一的客观尺度。若忽略礼教之作为社会架构、修养尺度与社会正义道义的内涵，对儒家思想的理解不免有偏致。道家曾提出对礼教最具启发性最深刻的批评，但它的无政府主义倾向决定了它只有批判刺激之功，终不能取代礼教在社会架构方面的地位。
The Confucian universe is a moral universe, as Mencius and the Golden Mean universe view illustrate. The qualities of the moral universe fully reflect the justice and morality of society and demand that its value ideal be realized in the real world. However, Mencius only stayed on the main body of the moral universe, neglecting to push toward the social level, and finally making the value of justice and morality stop at the individual’s “reflexivity” of “music.” Xunzi’s etiquette proposed the basic framework of constructing society and pushed morality and justice to the group, but he neglected the ontological basis of the structure and made the value rootless in facts. “Book of Rites” and other integration (think) Meng Xun, finally realize the social structure of value and its ontology foundation get through. This is ethics. Etiquette and ritual are the realistic ways to realize value and the objective measure to unify truth and value. If we neglect the ethics of ethics as the social structure, the standard of self-cultivation and the moral connotation of social justice, the understanding of Confucianism can not help but be biased. Taoism proposed the most illuminating and profound criticism of rituals and religions. However, its anarchistic tendencies dictate that it has only the power to criticize and motivate it, and can not eventually replace the position of rituals and religions in social structure.