洪武建国伊始，就遭遇秦汉以来一千五百年未遇之变局，即胡族全面征服中原，且近百年。洪武初定天下，即以礼仪重建为己任，矫正胡俗，“庶几复古之治”。三十余年中，从国家祭礼、官民礼仪到黉礼、军礼等方面，都制成规模。通过礼学、史学相结合的研究方法，有助于我们研究洪武朝礼仪重建这一课题。洪武中叶郊祀由分改合，复古而悖古，名为人情、礼情、风雨等托词，实则是为己减负，也是洪武七年为母丧服改制齐尊父母后的连锁反应之一。同时，正是朱元璋开创了天子每岁必亲郊的新传统。庙祭上，地点、频次、仪节、祭器、祭实以及乐章、乐舞、乐舞生等前后均有损益，其中部分问题也得到及时自纠。洪武十年之后，受社稷祭祀升格的影响，先农祭祀也因之从大祀降格为中祀，天子亲祠变为遣官祭祀。释奠礼上，洪武朝最终确立了完密的系统，天子亲临国学行释奠礼，国学师生春秋二丁祭，每月朔、望也要释菜。洪武中期才令天下通祀孔子，恐与释奠花费较高有关，洪武前期并不具备通祀孔子的经济基础。冠礼方面，由于泥于古经，造成实操性较弱的困局。婚礼方面，通过礼律结合，洪武朝对前元以来的民间婚礼陋习加以涤荡，也对婚礼奢风随兴随禁，但对《仪礼》以及宋礼也存在折中失当的现象。相见礼方面，国家申禁胡俗，重新推行揖拜之礼，也有创制，比如定稽首顿首五拜为臣下见君上之礼等。丧服方面，洪武七年殉情废礼，不仅废除齐衰三年之服、抬高庶子为母服丧规格，还在五服方面近乎发生全面变革。丧礼、丧祭方面，种种陋俗如水葬、火葬、停柩、作乐娱尸等得到隐括，但是，伐丧、人殉等也集中暴露出丧礼重建中的大问题。黉礼即学校礼仪方面：养老礼颇有可称，推恩及于乞丐；教世胄礼则严重缺失，不仅太子师傅有名无实，世胄师傅基本上也不受礼遇；令天下复行学射礼虽为创制，但是虎头蛇尾，最终湔息。军礼方面若亲征、遣将、祃祭、祭武成王、凯还、行赏与表谢以及大射等，除了润饰戎事之外，也有笼络人心的用意。 凡四纲二十目，洪武朝礼仪重建本身即具有多重面向。一方面，礼仪建设为洪武朝博得“度越汉唐远矣”等美誉，另一方面，其中所折射出的问题也值得省思，比如夷夏异同、古礼依违、表里之别与缓急之道，以及朝廷礼仪重建圈之外诸地区的多元生态等。

At the beginning of Ming dynasty, it confronts an unprecedented situation that China has been vanquished overwhelmingly by Northern non-Hans for about 100 years after 1,500 years since Qin dynasty and Han dynasty. Therefore, Zhu Yuanzhang, the first emperor of Ming dynasty, deems it his own obligation to reconstruct Confucian ceremonies, to rectify contaminated customs and restore ancient ways, which promotes directly the over 30-year national project to reconstruct national sacrificial ceremonies, rites of officials and ordinary people, rites referring to schools and armies, etc. It is helpful for us to combine research methods of Ritual and History to study this subject.That respective Worshipping Heaven Ceremony in winter and Worshipping Earth Ceremony in summer are changed to be single one in spring is a result of consideration to ease the burden and alteration in mourning apparel system in Hongwu 7th year to promote the status of mother. Meanwhile, it is Zhu Yuanzhang to establish the new tradition that emperor must attend the Worshipping Heaven and Earth Ceremony by himself once a year. On Emperor’s Ancestors Worshipping Ceremony, the dissertation includes place, frequency, process, utensils, songs, dances, players, etc, and analyzes the timely self-correction of emperor himself.After Hongwu 10th year, emperor does not participate in the First Peasant Worshipping Ceremony (FPWC) and send an official instead, resulting in the degradation of FPWC from the high level to a middle one while She(社) and Ji（稷）Worshipping Ceremony rises to the high level. During Confucius Worshipping Ceremony (CWC), Hongwu court makes finally a whole system. Emperor himself takes part in CWC, while teachers and students in the Imperial College attend formal CWC twice per year, once in February and once in August, and informal CWC twice per month, on the first day and fifteenth day of per month. The reason that permission of holding CWC around the whole country until the middle of Hongwu period may be that the new-born country does not have the economic basis to afford such an expensive ceremony.Based on sticking to old convention, Hongwu court makes its own choices on how to reconstruct capping rites, which, however, leads still to be infeasible, more or less. About wedding rites, Hongwu court uses comprehensive methods with laws and rituals，abolishes some bad wedding habits and forbids luxurious wedding behaviors from time to time, which cannot make a balance between abiding by I-Li books and convention of Song dynasty. Many specific imperial edicts of manners to meet with different people by bowing with hands folded in front and kneeling down are issued to give instructions, of which some new rules emerge, such as making Qishou(稽首) Dunshou(顿首) and five Bai(拜) for officials to meet their emperor. In Hongwu 7th year, the mourning apparel system is changed entirely, abolishing the particular mourning apparel for mother’s death, adjusting arbitrarily many other ancient rules. When it comes to funeral rites and ancestors worshipping rites, there are lots of problems like attacking still the Mongol army after the death of its emperor, allowing human sacrifice after the death of Zhu Yuanzhang. Nevertheless, kinds of bad habits are also redressed, such as cremation, water burial, keeping the coffin for several years, amusing the dead, etc. As for rites to schools: rituals to maintain the old are praiseworthy, even extending to the beggars; teaching royal children is far from satisfactory, in terms that education of crown price exists in name only and teachers are not respected in general; although holding archery games daily in local schools around the country is a new system, it becomes an anticlimax in the end. While a country has its own ceremony, a army has its own one as well, like rituals for emperor himself to lead the expedition, send a commander, Ma Ji (祃祭), sacrifice to King Wucheng, triumphant return, award and gratitude, great archery, etc, most of which are normalized. Besides making the most of these rituals to decorate the military affairs, it aims at also winning over the mass.With many different dimensions, ceremonies construction, four aspects twenty items in total, is comparatively complex and stereoscopic. On one hand, the constructing process in Hongwu period wins itself good reputations like surpassing the Han and Tang dynasy by a wide margin and doing much better than emperors both in Tang dynasty and Song dynasty; on the other hand, issues should thus be concerned, such as the difference between Yi (Nomad) and Xia (Han), accordance or discordance with ancient ritual rules, the discrepancy between the inward and the outward, the selection of priority setting, the various existential states of some areas that, unfortunately, cannot be involved to the official ritual circle, etc.