本论文是对《上海博物馆藏战国楚竹书（六）》中《孔子见季桓子》的整体研究。此竹书共有27支简，存简无完整者，全文总554字，其中合文6。该篇本无题目，整理者取全文首句命题。内容方面记载了孔子与季桓子有关“二道”和“君子之道”的对话，涉及到早期儒家仁、礼、节欲、重民等理论。这是一篇非常重要的儒家佚文。传世文献中，记载了孔子与季桓子会见之事，但都未留下谈话的具体内容。这一简文的出土，填补了相关文献的空白，并有助于我们研究先秦早期儒家思想。

本论文分为两个章节。第一章节是《孔子见季桓子》的简文疏证，第二章节是《孔子见季桓子》思想内涵和成书时代探究。

第一章节是简文疏证。首先在梳理前人学术研究的基础上，分析各家编联方式的合理与不合理之处。综合来看，陈剑先生的编联方式，更有利于通读文义。其次，运用古文字、训诂、音韵学等知识，将有分歧的、影响简文理解的简字与其他楚系简帛进行对比分析，总结楚文字的写法和用法。争取在疑难简文的考释上融入个人新的认识。最终结合文义将简文分为五章：“亲仁”、“仁人与非仁人”、“二道之辨”、“君子之道”、其他零简。

This thesis is an overall study of " Kongzi Jian Ji Huanzi " of Bamboo Slips of the State of Chu in the Warring States Period Collected by Shanghai Museum Ⅵ. There are 27 bamboo slips in total. And There are no complete ones. The full text has a total of 554 words, of which 6 are combined. This bamboo slips article has no title, and the author named the article after the first sentence. The article is about the dialogue between Confucius and Ji Huanzi about the "Er Dao"（二道） and the "Junzi Zhi Dao"（君子之道）, involving early Confucian theories of benevolence, etiquette, abstinence, and valuing the people. This is a very important Confucian lost article. In the documents, the meeting between Confucius and Ji Huanzi was recorded, but no specific content of the conversation was left. The excavation of this bamboo slips article fills the gaps in the relevant literature and helps us to study the early pre-Qin Confucianism.

This thesis is divided into two chapters. The first chapter is the textual research of " Kongzi Jian Ji Huanzi ", and the second chapter is the exploration of the ideological connotation of " Kongzi Jian Ji Huanzi " and the time when the text appeared and when the bamboo slips article was written.

The first chapter is the textual research. Firstly, on the basis of sorting out the academic research of the predecessors, analyze the reasonableness and unreasonableness of each scholar's research. On the whole, Mr. Chen Jian's study is more conducive to understanding the meaning of the text. Secondly, using knowledge of ancient characters, exegesis, phonology, etc., compare and analyze the divergent characters that affect the comprehension of the simplified characters with other Chu series of bamboo and silk, and summarize the writing and usage of the Chu characters. Strive to incorporate new personal knowledge into the interpretation of textual research. Finally, combining the text and meaning, the bamboo slips article can be divided into five chapters: "Qin Ren"（亲仁）, "Renren Yu Feirenren"（仁人与非仁人）, "Er Dao Zhi Bian "（二道之辨）, "Junzi Zhi Dao"（君子之道）, and other bamboo slips.

The second chapter is the exploration of the ideological connotation and the era of writing. In the thought of " Kongzi Jian Ji Huanzi ", these four points are worthy of attention. First, Confucius put "Qin Ren"（亲仁） at the top of the country's governance measures, and proposed a group of "Xiewei Zhi Min"（邪伪之民）as opposed to " Renren" （仁人）.This is an expression that is not in the documents. Second, the article specifically mentioned "Yi Bei Hao Li"（衣备好礼） when discussing the opposite of " Renren" （仁人）, "Xiewei Zhi Min"（邪伪之民）. It shows that there was a more hidden "indecent" behavior, in addition to non-obedience to etiquette. That is to say, people just follow the etiquette on the surface, but actually they don't care about the spirit of etiquette. Third, the article borrows the Taoist term "Bu Shi Wugu"（不食五谷） to express the idea of abstinence, and "Ze Chu Chong An"（择处重岸） also expresses the ideal state that people should abandon their external material life. This phenomenon shows the deepening of exchanges between various schools in the late Warring States period. Fourth, the "Junzi Zhi Dao"（君子之道） part puts forward the idea of valuing the people of "people first and emperor second"（民先君后）. This shows that early Confucianism has realized that popular support is the foundation of the stability of monarchy. Finally, based on the ideological content and wording of the bamboo slips article, it is speculated that the content of the text may have been formed after Confucius and Ji Huanzi met. Later, it spread from Qi（齐） and Lu（鲁） to Chu（楚）, and it changed during the development of Chu. It absorbed some Taoist language and was written on bamboo slips in the middle and late Warring States period.