《新書》輯賈誼政論五十餘篇，歷代不乏著錄與討論。賈誼權衡漢初的政治局勢而作政論，乃欲建立治體，除禍於未萌。從《新書》〈等齊〉、〈服疑〉諸篇，可發現賈誼治道特別強調立階級、定秩序之意，「階級」在治體中的定位如何？與秩序之關係何在？是本文欲探討的首要問題。禮治亦是賈誼政論中特別突出的概念，既然同屬治道，則「禮」與階級、秩序之關係問題，則促使本文繼續展開論述，進而權衡禮、法二者在賈誼治道中的相對關係與地位升降。《新書˙階級》則曰：「禮不及庶人，刑不至大夫」，這種「禮」上而「刑」下的概念，亦提示賈誼治道於階級、秩序背後似乎更有寄託。筆者認為，釐清「禮」、「法」在賈誼政治思想中的地位與功能，當有助於理解「階級」在賈誼政治思想中的定位

”Xin Shu” compiled more than 50 political comments which were wrote by Jia Yi (b.c. 200~168). There were many discussions about it through the ages. Jia Yi wrote these comments after he weighed and balanced the political situation in the early Han Dynasty (b.c. 202~168). What he wanted was the building of the political rules, and prevented political disasters that have not yet come. From some articles in the ”Xin Shu”, we could discover that Jia Yi particularly emphasised the importance of ”class” and ”order” in his method of esteblishing political order. So, where was the position of ”class” in the political structure Jia Yi ever planned? There's what kind of relationship between the ”class” and ”order”? We tended to concider these two issues first. Ritual politics was also the very prominent concept in Jia Yi's political comments. So how about the relationship between ”ritual”, ”class”, and ”order”? We tried to discuss this at the second step. In the other side, ruled by law or guided (or governed) by ritual, they were a pair of opposite concepts in traditional chinese politics, so we would like to find out the comparative meaning of law and ritual in Jia Yi's political idea, and survey the transforming of status: ritual went up and law went down. This change seemed to mean that Jia yi has placed the spirit of ritual above the class and order. In writer's opinion, an analysis of ritual and law's status and function would contribute to understand the position of class in Jia Yi's political idea