本文從《新書．道德說》切入賈誼的禮學，探討其於德理思想下的內涵。其曰：「《禮》者，體德理而為之節文，成人事。」可知禮的內涵有其形上之依據，乃效德理生養萬物之理而成，富有安養萬物之精神。又由萬物之安利落實為人事的實踐，規範各種人事秩序，賦予人事德理安利之精神，以此成就賈誼的禮學面貌。
第一部分以〈道德說〉、〈六術〉、〈道術〉為討論中心，先敘德之六理如何生成萬物，次敘德之六美生養萬物之功，以及人如何藉由脩《禮》而復合乎德理。其次指出禮所具備的涵養、調宜萬物之精神。最後指出禮為人主治政與修養之原則。
第二部分以賈誼當世所面對的困境為脈絡，彼時內有藩臣之憂，外有匈奴為患，賈誼藉「禮」結合「勢」、「法」面對問題。企圖以三者為基礎，重建天子與藩臣之序，矯正漢帝國與匈奴之勢，並建立君威，以使帝國內服外降，威服四方，鞏固天下一統的政治局面。
第三部分以反省秦亡之失為據，漢初的知識分子藉秦帝國的滅亡深思政治之道，蔚為思潮。賈誼主要的反思有「秦不行仁義之道」、「剛愎不欲聞過而形成壅蔽之傷」、「風俗奢靡而倫理喪亡」，按此三條脈絡論述賈誼的禮學內涵。
Jia Yi’s metaphysical concept of Li (禮) can refer to the virtue practice of De(德) and unity with that of nature in universe and politics. Thus, this thesis aims to discuss Jia Yi's philosophy of Li based on the concepts of De in Jia Yi’s Xinshu.
Three perspectives are elaborated. The first part is based on 《Theory of Tao De》, 《Liou Shu》and 《Tao shu》. Jia Yi views the concept of Li from the proposition of De, in which identifies the nuance of that in sustaining and regulating the society, and the principle of governing politics and cultivation.
The second part is based on analyzing the political context which Jia Yi faced at that time. Jia Yi executed the theory of Li with power and law, attempted to rebuild the state between emperor and dukes, Han empire and Huns to alleviate the internal conflicts from dukes and external invasion from Huns.
The third part is based on Jia Yi’s reflection upon the defeat of the Qin Dynasty. He deliberates the inference of Li from the Qin’s non-benevolence, self-confined and unethical conduct in extravagancy.
