本文旨在闡示《慎子》與〈慎子曰恭儉〉中所涵之儒家成分，證明兩種文獻係屬同一思想體系，藉此為「三慎子」爭議提供新證。首揭《慎子》：「定罪分財必由法，行德制中必由禮」與〈慎子曰恭儉〉：「均分而廣施，時德而方義」之對應關係；並指出「行德制中必由禮」一句如何統括簡文：「（求）恭以為禮，儉莫偏焉」、「中處而不頗，任德以」而貫串「恭儉以立身」。禮為任德、立身之準則，時中而持之，使恭儉以周流，此儒家進路用於慎到而謂之「德禮相因」者。次及慎到思想中之「孟學」色彩，《慎子》書中「立國君以為國也，非立國以為君也」、「移求爵祿之意而求義」、「身可以殺，生可以無，仁可以成」等說，頗契孟子「民貴君輕」、「義利之辨」、「舍生取義」諸論，而與簡文：「為民之故，仁之至」相得，此即慎到之「棄利求義」也；惟其所言「義」，乃著眼於公、私言，不同孟子之道德取向，卒見其對儒說之服膺及轉化。終而蠡測慎到與孟子從問之實，合《孟子．告子下》與「慎滑釐」之對話以觀，孟子為陳「守儉」、「志仁」之意，正與簡文：「恭儉以立身」、「為民之故，仁之至」相應；並加考證二子之出處行跡，推其交會時地，認為慎到與此慎滑釐或可為一人。本文所論，對於慎到學術與〈慎子曰恭儉〉之思想釐清，應具有實質助益，為其價值所在。

This paper argued for the characteristcs of Confucianism incorporated in Shen Zi and “Shen Zi Commented on Modesty and Frugality” and tried to provide new interpretations to the three men named Shen Zi. This paper was divided into three parts: first, morality and modesty came together. Secondly, justice should always be considered before any benefits. Thirdly, the interpretation of “Shen Zi” was provided. The conclusions were as follows: first of all, Shen Zi and “Shen Zi Commented on Modesty and Frugality” were actually both derived from the thoughts of Confucianism. Furthermore, the lines “li guo jun yi wei guo ye, fei li guo yi wei jun ye”, “yi qiu jue lu zhi yi er qiu yi”, and “shen ke yi sha, sheng ke yi wu, ren ke yi cheng” in Shen Zi and the lines “gong jian yi li shen”, “gong yi wei li, jian mo pian yan”, and “wei min zhi gu, ren zhi zhi” in “Shen Zi Commented on Modesty and Frugality” all proved to carry the features of Mencius’ thoughts. Therefore, what could be inferred was that Shen Zi and Mencius might have some exchange on their thoughts. Moreover, observing from the conversations of Meng Ke and Shen Hua Li, we might conclude that there was a possibility that Shen Hua Li was actually Shen Zi. Based on the above results, we could contribute a lot to the researches on the thoughts of Shen Dao and “Shen Zi Commented on Modesty and Frugality”.