隆禮重教乃荀學之標誌，論其實，則應該包含以禮治為目的，而以禮教為過程之兩大部分，且必須立本於禮教之貫徹施行，始可成就禮治社會之最終目的。不過，歷來學者討論其禮治以及禮法思想者居多，而罕有言及其根本之禮教思想者，實亟待深入探討，以明其禮學之根本思想。因而本文先敘為文之動機與目的；其次，論述禮儀制度與教化思想之關係；再其次，則進入本文之核心議題，分別從「修六禮，明七教」之角度，一一檢視其在冠、昏、喪、祭、鄉以及相見等「六禮」之修飭中，無法申明父子、兄弟、夫婦、君臣、長幼、朋友以及賓主等七種人倫關係的相待之道，以呈現荀子禮教思想之限制；最後，則透過王先謙與荀子弟子之一段解語，探源荀子禮教思想限制之所在以作結。

To honor the etiquette and respect the teachings is the mark of Shyruncius' thought. This theory is based on the concept about teachings of rites, afterwards aims to the orderly moral society. It is so sorry that etiquette and administration have been studied more than the teachings of rites. The concept about teachings of rites should be excessively studied. This article concludes four parts: First, make a simple preface to express the motives, purpose and discussing sequence. Second, examine the relationship between the set of etiquette and the thought of cultivation. Third, make sure the limitation of Shyruncius' concept about teachings of rites: 1. It is weak in cultural responsible meaning of adult rites. 2. It is weak to clear that wedding rites is the foundation of five ethical relations. 3. It is weak to mellow friendly ethical relations in burial rites. 4. It is weak to mellow moral conduct in sacrificial rites. 5. It is weak to strengthen the order between the young and old in social drinking and shooting rites. 6. It is weak to deal with the relationship between the guest and master in salute of welcome rites. Fourth, make a conclusion.