东周以降，礼崩乐坏，君、师分离，士阶层出现，“得君行道”观念随之产生。孔、孟认定道尊于势，不能得君，则以明道自任，道即为赋予礼以内在道德上的根据，彰显其仁心，其治道之重心在礼。战国中晚期，“势”观念勃兴，尊君思想张扬，苟子在“道”与“势”之间游移，因要尊君，遂将礼外在规范化，在治道上礼法并重。战国末期，成为思想界主流的法家，将尊君推到空前高度，因得君之切而牺牲了行道之实；因尊君而尚法，其法治沦为君主“治”臣下和人民的工具。整个先秦时期，士阶层从强调“行道”逐渐转向“得君”，与治道从“重礼”向“尚法”之演变大体一致。%After the East Zhou dynasty, the social order was broken, the monarch and teacher were occupied by different persons, intelligentsia come forth, so the idea about Get the Monarch＇s Support and Carry out his Proposal come into being. Confucius and Mencius asserted that the Dao was more important than the power, so managing state affairs demands Rite. Xunzi asserted the Dao and the power have the same importance, so needed ruling of rite and law. Legalists trust power more than Dao, so tried their best to expand the monarch＇ s power, the law became the unique tool in managing state affairs. The intelligentsia played an important role on the conversion of the means on goveruing.
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