以朱熹為核心的宋代理學家群體,通過發掘「三代」小學先禮後文、有教無類的精神資源,建立起先事後理即先禮後理的小學體系,開啟了小學教育全面普及的里程。其中朱熹本人對於事理關係的思考,存在由早年重理向晚年重禮變化的過程。通過朱門傳人為核心的群體努力以及理學的科舉化,這一體系在理宗朝之後已經具備一定影響,其中訓理教育的發展比起踐禮教育更為醒目。入元後理學在朝野的影響力漸強,尤其是 1315 年恢復科舉後佔據科場統治地位,以程端禮《程氏家塾讀書分年日程》為
代表的讀書計畫成為元以下兒童學習的指導綱領。儘管該計畫將朱熹先禮後理的比重和排序顛倒,但仍然兼顧了理想與現實。宋以下事理兼備的童蒙教育特色,也因而成為整個東亞儒家文化圈的底色。理學構建小學意義與西方新教改革促成小學教育普及類似,但早於後者至少三百年。

Neo-Confucianists group with Zhu Xi as the core in Song Dynasty，who had constructed system of Hsiao-hsüeh giving priority to Shi or rite rather than Li by tapping into spiritual resources of SanDai ， started the process of universal access to primary education.With zhu xi’s change of thinking about relation between Shi and Li，the role of rite in his later years replaced that of Li in his early years. Through the continuous efforts of Zhu Xi’s students and increasing importance of neo-Confucianism in the imperial examination, system of Hsiao-hsüeh gained a certain impact after Lizong period when the education of preaching Li was more striking than that of practising rite. The influence of neo-Confucianism became stronger in Yuan Dynasty, especially after 1315 dominating the restarted imperial examination. Cheng Duanli, the representative neo-Confucianist in Yuan Dynasty, who formulated a reading schedule which was regarded as guiding principle of primary education after the 14th century, had reversed the order designed by Zhu Xi,but still gave consideration to ideal and reality. So characters of Chinese primary education，became the elementary characters of east Asian Confucian cultural circle. The construction of Hsiao-hsüeh by Neo-confucianism was similar to Protestant Reformation for universal access to primary education in Europe，but 300 years earlier than the latter.