《尸子》作為戰國中期以後的思想著作，系統地整合了儒家關於道德教 化的統治精神、墨家對於賢能與公利政治的觀點、法家關於刑罰與名法的使用， 以及道家柔下靜一的主術，反映了中國政治思想在先秦階段的整合氛圍。本文以 文本的探討為主軸，討論《尸子》一書中關於正名、賢能政治、禮義刑罰合一與 聖王及無為政治等思想;正名思想處理了名實關係、社會階層與禮的呼應;賢能政 治的思想在《尸子》一書中是以才能與道德兼重而有往才能方向位移的態勢出 現，這部分與墨家的氣味上是相近的。《尸子》主張對於禮義與刑罰合一為統治 的工具，這個意義上呈現出「感化」與「鞭策」合用的統治理念，以為統治致遠 的兩個重點，與此有關的是《黃帝四經》中的黃老道家思想中文武合一與刑德相 養的理念;聖君與無為政治的討論則處理了《尸子》的理想君主與理想政治形態， 在這兩個議題上，《尸子》展現了道家思維的身影。《尸于》一書的思想連路與 寫作方向符應了戰國中晚期政治史趨向統一發展的向量，思想與政治現實之間的 互動性因此可以是一個重要的指標。

　　　　　Six parts are included in this article. The core of chapter one will focuson two issues, the former, dealing with the distinction between name andreality (essence), the latter, with correcting (i.e. to make names or conceptsidentified with realities, sometimes, also referring to the order-maintenanceby defining political or social stratification). The distinction was alsoseriously concerned by other academic communities like Confucians,Legalists and Logicians (also recognized as Dialecticians). The importanceof making such a distinction locates on the well-understanding of the rigidsocial stratification which defined by the highest norm - Li (rituals). Being courteous to the virtuous and the wise, usually thought to be thedoctrine of the Confucian School, is factually a kind of ruling skill grantedby several academic communities, except Toaist, in ancient China. InChapter two, the focal point will be the theory of esteeming the virtuous andthe wise. Ruling skills are the basic concern in Chapter three. By using ritualstogether with penalty, compliance will be gained and political order cannowhere be turned down. We should keep in mind that rituals mean sort ofintemalization ;while penalty sculpturing. The theory of political roles talked in Chapter four, denoting to thedivision of labor in political field, beside defining the boundary, deals with