傳統認為儒道兩家分別代表對周代禮制文化正反兩極的立場，本文就道家老、莊及黃老三派之禮觀分別進行考察，提出有別於傳統認為道家反禮的新穎看法。作者根據最近出土的郭店簡本，對老子之仁義觀重新加以詮釋。同時根據《韓非》〈解老〉，認為在老子形上之道向下落實到社會現實的分化過程中，以德來作為貫通的中介，使道與仁、義、禮之間形成因依相生之關係。莊子之禮觀著重在以性情之真來作為禮之真實內函所反映的哲學意境。進而在「反真」與「貴真」的生命態度下，著重禮的內質與人之真情實感的流露，透過「坐忘」以達安然自適的境界。戰國中後期強調禮法相濟，稷下道家特別重視禮之社會作用面向，《黃帝四經》與《管子》四篇提出禮法同出於道，主張以道為禮，以禮法為用，更進一步提出「禮者，因人之情，緣義之理」，將「因」、「情」、「理」三者同時維入人性論的範疇。

　　　　　It is traditionally held that the Confucians and Daoists held bipolar views on the ritual (li) culture of the Zhou dynasty. In the present paper, I examine the views of the Laozi, Zhuangzi and Huanlao Daoist schools on li, and put foroward the new idwa that the Daoists did not oppose the notion of li as traditionally believed. Through examination of the recently unearthed Guodian Laozi, it is possible to make a new interpretation of Laozi's views on ren and yi. Moreover, the "Jie Lao" chapter of Hanfeizi expresses the view that Laozi's metaphysical Dao manifests itself in the world through the medium of de, forming a mutually dependent relationship with ren, yi and li.In Zhuangzi's philosophy, the intrinsic meaning of li lies in the expression of true emotions. Zhuangzi emphasizes the internal aspects of li and the revealing of human emotions, and advocates "sitting in forgetfulness" as a means of attaining a state of tranquility and contemtment. During the late Warring States Period, increasing emphasis was placed on the complementary nature of ritual and law. The Jixia Daoists in particular stressed the social functions of ritual. In the Huangdi sijing and Guanzi, they propounded that ritual and law both arise from the Dao, with the Dao as essence(ti), and ritual and law as its application(young). Moreover, with the statement"Ritual is that which complies with human emotions and follows the patterns of nature," the Jixia Daoists infused the humanistic concepts of compliance (yin), emotion(qing) and patterns of nature(li) into the ritual system.