〈管子〉四篇吸收了流行於齊國已久之道家思想，以道家哲理論說法家思想，為法治找到形上學之依據;又受到鄰近齊魯之地儒墨思想之影響，論證了禮法並用之必要性。把「無為」提昇為君主的治術，並在更大範圍更深層次上，將儒、道、法諸家之思想融匯。強調聖君賢佐體「道」執「法」' 應重視個人身心修養，此又因襲〈老子」俑之身，其德乃真」之意，而修 養身心又與政治行為之守「道」行「德J密切聯繫，體現出「道與德無間J' 此誠對原始老莊道家思想之一大變革，也是對前期樓下黃老學在思想內容上之一大拓展。

The four chapters in � GuanZih (管子)�absorbed the Taoist's thinking that had been in the fashion in Chi (齊國).Itillustrated the Fajia's thinking with the theory of the Taoist and discovered Metaphysic's basis for law and order. Besides， influenced by the thinking of the Confucianism and the Mohist in ChiLu area in Chi's neighborhood， it also demonstrated the necessity of the unity of rites and law. Itpromoted [inaction - let things to take its own course ] to be an administration measure and digested the thinking of the Confusianists， the Taoist and the Fajai， in a deeper and wider level. Itstressed a sacred monarch should execute the law in accordance with principles， and thought individual's accomplishments in his body and mind should be valued. The idea followed the idea of [one's moral character can reflect his real morality ] by [LaoZi's (老子)]·And cultivation of one's moral character was also closely related to the principle of [keeping the doctrine and carrying out the morality ] in politics behavior， showing a [very close relationship in-between the doctrine and the morality ] . This， in fact， was a big change to the initial LaoZih， ZhuangZih and Taoist thinking and also an expansion of the JiSia's Huang-Lao Theory in earlier stage in the thinking contents.