李贄是活躍於明萬曆年間的思想家兼教育家，而利瑪竇乃當時「輸入西學的第一人」，他們是歐洲近代科學技術誕生之後中西「智識線」首次「相接觸」的代表性人物。李贄的「友論」對於中國傳統倫理觀念其有突破性的意義，它與利氏的《交友論》思想頗為一致，但論述語言各有發皇。 在論「結友之由」上，李贄強調「有以贊我」，利瑪竇提出「相須相佑」，一重輔成，一重互補；在論「友交途徑」上，李氏不憚「訪友千里」，利氏也熱衷「求友萬里」，同樣嚮往友道；在論「己友關係」上，李氏認為是「骨肉一般」，利氏「視友如己」，均以友為親為重；在論「友誼基礎」上，前者持「可與論心」，後者主「德志相似」，實有異曲同工之妙；在論「友倫地位」上，前者「標高友倫」，後者宣稱沒有「友倫」不能「彌縫四倫」，思考相近。這些觀點，極富共通性。相較於傳統倫理窠臼，他們二人的友論彰顯出進步的意涵。

Chih Li is a popular neoteric and educationist during the Ming Literature, and Mateo Ricci is the first people who imported the Western Literature. They are both the representative of the. “Treatise of friends” from Chih Li has a big breakthrough meaning for the traditional ethic of china, that is the same with “Treatise on Making Friends” for Mateo Ricci. To talk about the reason of making friends, Chih Li accentuates the friends should help and support us and Mateo Ricci accentuates the friends must be help each others. One of them is assist-oriented, another is complement-oriented. Beside, to talk about the way to making friends, they both enjoy having many friends. Chih Li visits friends for long way and Mateo Ricci also like making friends for long trip. Moreover, to talk about the relationship, Chih Li think the friends just like his families, and Mateo Ricci think to treat friends just like to treat himself; they have similar opinion to the friends. In addition, to talk about the character of the friendship, they have the same thinking. The former think the first important thing is friendship and the latter think that can not lose friendship in the wor1d. To arrange those opinions, they have many intercommunity. To comparative the traditional and their opinions, their “Treatise friends” have advantage of literature.