Lizhi(禮制) as well Zongmiao(宗廟) in the early Han dynasty was temporarily established in order to succeed to those of Qin(奏) and adapt to contemporary social circumstances. According to Zongfa(宗法) in Xi-zhou(西周) period, feudal lords and kings could not perform the worship rites for the ancestors of imperial household. Emperors of early Han dynasty, however, permitted the feudal states to establish Zongmiao(宗廟) for performing the worship rites for the ancestors of imperial household. This was Junguomiao(郡國廟) and one hundred and sixty-seven Zongmiao(宗廟) were established in sixty-eight feudal states by the reign of Xuan-di(宣帝). But in the reign of Yuan-di(元帝), contemporary leading officials such as Gong, yu(頁禹), Wei, Xuan cheng(韋玄成) and Kuang, heng (匡衝) had persisted in the abolishing of Junguomiao(郡國廟). Their points were as follows. 1) The establishing of Junguomiao(郡國廟) in early Han dynasty was a temporal measure the purpose of which was, under the unstable political circumstances due to the weakness of imperial power, to permit feudal lords and kings to identify with imperial household by their performing the worship rites for the ancestors of imperial household and was to make people unite under one imperial power, 2) But now the political situation has become stable. Therefore the changing of Li Zhi(禮制) is inevitable. To establish Junguomiao(郡國廟) is to violate the ancient virtue(古禮). Zongfa(宗法) is to establish an order between sovereign and subject by making sure the relationship in blood and social rank This is a prerequisite for the justification of sovereignty of emperor. Only the eldest legitimate son must perform worship rites and illegitimate sons may do nothing but help him with his performing worship rites. What the eldest legitimate son is to the illegitimate son, the emperor is to the feudal lord or king. Thus Junguomiao(郡國廟), worship rites of which is performed by feudal lord or king who is a illegitimate son, should be abolished. Therefore, By the year four under the reign of Yang Kuang(元帝 永光 ; B.C.40年), Junguomiao(郡國廟) was abolished. The dispute of 'Wei-ren-hou-zhe(爲人後者), in the reign of Xuan-di(宣帝) served as a momentum for debate on the abolishing of Junguomiao(郡國廟). Xuan-di(宣帝) whose birth was of a humble origin succeeded to the throne of emperor by helping of Huo, kuang(?光) after Zhao-di(宣帝) died at the age of twenty-two without descendant He made attempt to establish Zongmiao(宗廟) for (wei-taizi(衛太子), his grandfather, and Shihuangsun Jin(史皇孫 進), his father. The opposite including Hno, kuang(?光) insisted that Xuan-di(宣帝) perform worship rite for Zhao-di(昭帝), as his own father in Zongfa(宗法), according to the doctrine of the cerernony(禮說) in the『Yi-li(儀禮)』, that is 'one Who become a successor of anyone should be his son[爲人後者鳥之子]'. It was a critical blame for the personal desire for power from the viewpoint of filial piety(孝), emphasizing the priority of Dazong(大宗) to others. But the supporters, avoiding response in proper theory on the code of ceremony(禮) to the opposite, realized their purpose under the political circumstances of Xuan-di(宣帝)'s governing in person. After Yang Kuang(元帝 永光), prince of Xuan-di(宣帝), who was a patron of Confucianism, succeeded to the throne, it seems that the reconsideration about the order of Zongfa(宗法), based on the theory of the code of ceremony(禮), and the insistence on the abolishing jun Guo Miao(郡國廟) was to rise.