人類的生命是一成長、變化的歷程，生命禮儀就是為人類生命中的成長與變化所舉行的儀式，用以周知生命已邁入新的階段。中國傳統禮學，很早就有生命禮儀，體現在冠、昏、喪、祭的儀式中。方苞對待女性有極為特殊的觀點，對儒家的禮有生死以之的宗教精神，女性禮學，是其關注的重點之一，在經典解釋中，經常出現。經由方苞的分析，冠禮中家族的傳承側重在母拜受顯現。婚禮是親人從生至死的託付。喪服中女性主要是以母的身分出現。在特牲饋食禮中女性用特豖饋食貫穿了生命的開始與終結，也貫穿了家族的源始與延續。是以從其禮學中對女性的解釋可得知，在兩性位置上，未必像後人所想像或論述，女性完全受到壓抑，居於配屬的地位。兩性地位的尊卑異同，也需要從禮學作更細致的分析。

Human life is a process of growth and change. Life rituals are ceremonies for growth and change of human life as a perception for a new stage of life. From long time ago, there were traditional life rituals that are expressed in adult, marriage, death and sacrificial rites. Fang Bao proposed a particular perspective about woman rituals and infused a religious spirit into Confucius rites. There were many explanations about life rites in writing of Fang Bao. Mother makes obeisance to her son in the process of adult rite. Wedding means eternal trustiness form birth to death. Woman as a role of mother existed in clothing wore in death rite. Woman used special sacrifice and cooked food as a rite for passing through the beginning and ending of life, and for passing through beginning and succeeding of the family. From the explanation to woman status in rites, woman status, unlike the following imagination or statement, is in an oppressed and dominated status. The respect and inferior difference between man and woman should be discussed in detailed analysis from Ritual thought.