本文將《荀子》哲學看作與戰國諸子思想的「交流」和「綜合」之思想體系，並以此為探討的前提，試圖闡明《荀子》「禮治」思想的特質，及其在古代中國政治思想發展上之意義。具體而言，本文以《管子》中的「經言」為主要線索，來探討《荀子》禮治思想和戰國齊國的禮學之間的關係。首先，本文評述過去對《管》、《荀》關係論之主要觀點而指出：學者較少注意「四篇」以外的篇章對《荀子》的可能影響。據此，本文試圖探討《管子》「經言」的思想特色及其與《荀子》思想的關係。根據本文分析所獲得的見解可歸納為如下兩點：第一，在管理人民的問題上，「經言」諸篇的作者之主要目標是，培養人民的「恥」或「度」之態度。第三，在建立社稷安定的問題上，「經言」諸篇提倡由「義」之準則來使朝臣能遵守「儀禮」、「爵等」、「服飾」之實際規定。雖然從〈牧民〉到〈乘馬〉中「禮義」一詞並沒有出現，以上兩點的主張實際上也個別構成《荀子》「禮治思想」中「義」和「禮」之部分。因此，本文推測，《管子》「經言」中所見的「義」和「儀」的思想，可能是《荀子》哲學中，具有核心意義的「禮治思想」的來源之一。

One salient characteristic of Xunzi's theory on li (rituals and social norms) is its comprehensiveness. This article aims to elucidate this aspect of Xunzi's thought by means of analyzing a possible influential relationship between Guanzi's concept of li and that of ”Xunzi”. This article also aims to shed some lights on the role of the concept of li in the system of political thought contained in the ”Guanzi”. This article demonstrates that the ”core chapters” of the ”Guanzi” argue that the attainment of the peace and the order of a country should be predicated on (1) a cultivation of people who possess a sense of morality and shame; and (2) the establishment of appropriate court decorum, ranks and titles, and costumes. Although the ”Guanzi” does not use the term liyi (rituals, social norms and morality) in describing this ideal picture of statecraft, the aforementioned two elements show a striking similarity with the Xunzi's proposals concerning the realization of an ideal society. Based on this observation, the article argues that to the extent that the concept of li (rituals and social norms) is the central idea in the political philosophy of the ”Xunzi”, the Guanzi's conception of court decorum, ranks and titles, as well as costume as means of materializing one's moral excellence, should be regarded as a major source for Xunzi's philosophy.