賈誼是在西漢文帝時代的政治思想家。當時對「禮」的關心有升高的趨勢，賈誼即是此潮流的引導者之一。前人研究每每指出賈誼的禮思想是受到《荀子》影響，但實際上，《賈誼新書》受《荀子》的影響並不明顯。相反地，賈誼談「禮」較常引用的是《管子》、《青史氏之記》、《學禮》、《曲禮》、《王制》等古文獻。本論文根據以上的事實，首先透過《賈誼新書》的「可視化」、「規訓化」構造來探討賈誼的「禮」思想，最後論及《荀子》與《賈誼新書》之關係。雖然兩者間思想構造很類似，但《賈誼新書》中從未提及「荀子」二字。可能主要原因有二：第一，賈誼強烈意識到「秦」的存在。漢初必然貶低秦，荀子正是秦相李斯的老師，所以不能提「荀子」之名。第二，賈誼所參考的書籍不只《荀子》，還包含相當多今人未知未見的古文獻，並非一定要引用《荀子》。這一點我們不該忽視，並應當重新評估荀子在漢初思想界的地位。

Jia Yi (賈誼) was a political philosopher active in the West Han Wendi (西漢文帝) period. At this time, Li ('禮') was growing in importance and Jia Yi was one of its leading proponents. Most academics point out that Jia Yi's conception of Li was influenced by Xunzi (荀子). However, in Jia Yi's book Jia Yi Xinshu (賈誼新書), we cannot find any obvious influence from Xunzi. On the contrary, when Jia Yi spoke about Li he quoted ancient documents such as Guanzi (管子), Qingshishi zhi ji (青史氏之記), Xueli (學禮), Quli (曲禮), Wangzhi (王制). This article will first examine Jia Yi's conception of Li based on the analytical constructs of 'visualization (可視化)' and 'discipline (規訓化)' in Jia Yi Xinshu. Second, it will discuss the relationship between Xunzi and Jia Yi Xinshu. Though there is a strong resemblance between the two, Jia Yi Xinshu does not refer to Xunzi. Why is this? On the one hand, Jia Yi was very conscious of the Qin (秦) dynasty, at which time one premier, Li Si (李斯), was a student of Xunzi. However, in the early days of the Han dynasty, the Qin was not held in particularly high esteem and thus Jia Yi could not overtly refer to Xunzi. Furthermore, Jia Yi had read not only Xunzi, but also many other ancient documents, no longer extant today, and so he did notnecessarily need to quote from Xunzi. We should not neglect these points, and accordingly, we must reconsider the role of Xunzi's thinking at the beginning of the Han dynasty.