荀子與孟子，都以儒學正統自居，都以彰顯弘揚先王之道為己任。唐以前二人率皆並稱。但到了宋代，荀子之學卻被認為是「大本已失」、「不識道理」的異端，此一現象，一直到清代才有轉機。本文考察梁啟超有關荀學的論述，以為梁啟超的荀學論述，可以辛亥鼎革為界分為前後兩個階段。前一階段其論學多與政治活動、政治目的相結合。其維新變法期間所謂的排荀，其實只是對其師康有為孔教觀的闡述與實踐，本身並無任何創發。他告別今文學，同時也即告別排荀。相較於前一階段之學問多為政治而服務，其後一階段尤其是歐遊歸國之後，其論學則多著眼於學術文化的整理。他多孟荀並稱，並以為儒家學說得荀子，而有所修正、有所補充、有所充實、有所發展。

Xunzi and Mencius both considered themselves the mainstream of Confucius' doctrines, shouldering the responsibilities of promoting the justified ways of ancient kings. Both of them have been considered equally important until the Tang dynasty. However, it was in the Sung dynasty that Xun doctrines were already considered a minor and childish doctrine. This phenomenon has not been changed until the start of the Qing dynasty. Researching Liang Qi-chao's discourse of Xun doctrines, I hold that his discourse can be divided into two stages by the Xin-hai change. In the first stage, his discourse more often than not was connected with political activities and purposes. The so-called exclusion of Xun doctrines in the Weisin reformation was indeed no invention but the explication and practice of his view of Confucius doctrines inherited from his mentor Kang You-wei. When he bad farewell to literature, he also terminated his practice of exclusion of Xun doctrines. In the past, his learning had most aimed to serve the purpose of politics. But at this stage, especially after traveling back from Europe, his learning focused on academic culture. At that time, he put Mencius and Xunzi together, considering that Xunzi was instrumental revising, supplementing, and developing the school of Confucius.