與重法拒禮的三晉法家、秦法家不同，《管子》 書中「禮法兼综」的規範思想，展現出齊法家的獨特性。 在「變法」的時代洪流中，《管子》何以又如何兼採「禮」 的作用呢？本文嘗試由兩個進路探討：一、思想探源： 由齊國地域文化去追尋，指出「禮法兼综」不只是哲學 理論，更實際發生在齊桓公、管仲的變法運動之中。二、 理論分析：桓管變法的治國策略，至《管子》，在稷下 黃老學者的努力下，得到了理論化與系統化的發展。他 們在以「道」為本的前提下，整合與融貫了道家、儒家、 法家的思想精華，以「禮」落實「道」之因順人情的一 面，以「法」具現「道」之客觀規律的一面，建構出「以 道整合禮法」的體系性論述。

Distinguished from Three Jin States and Qin State's Legalism who emphasize law and devalue rites, Qi State's Legalism and Guanzi rules with both rites and law. How does Guanzi make it possible to rule with both rites and law? This paper tries to analyze this process with two steps. First, to find the source in Qi State's culture. To rule with both rites and law not only a philosophical theory, but actually happened in Qi Huan Duke and Guan Zhong' reform. Second, to make theory explicit. In Guanzi, Huanglaoists in Jixia Academy make a theoretical promotion of the rules of Qi Huan Duke and Guan Zhong' reform. On the foundation of “Dao”， they try to interflow the advantages of Daoism, Confucianism and Legalism. They regard “Rites” as the human nature respect of “Dao”， consider “Law” as the objective principles respect of “Dao”，and build a systematic theory based on the method of interflowing rites and law by Dao as a result.