Xunzi’s paradigm of government theory takes the theory of the Badness of Human Nature as its philosophical basis, effectively integrating the thoughts of Confucianism and Legalism, and reflecting Xunzi’s profound and extensive knowledge system. The Xunzi-style government is morally regarded as necessary good. Politically, it advocates that the noble class should win the voluntary obedience of the common people with their political virtues, and at the same time, it also advocates forcing the common people to submit to the government through a strict (criminal) legal system. After establishing the system of government theory, Xunzi also provided a coherent explanation of the important concepts that were the subject of much debate in the academic circle at that time, organically unifying those concepts that initially seemed to be contradicting within his paradigm of government theory. Xunzi’s paradigm of government theory has many similarities with Xi Jinping Thought on the Rule of Law, which can provide important theoretical value for understanding the practice of the rule of law in contemporary China. In terms of constructing an independent legal knowledge system in China, Xunzi’s paradigm of government theory and his coherent interpretation of important concepts have significant reference significance. First of all, the construction of China’s independent legal knowledge system should actively embrace political virtues, and the Chinese-style modern rule of law can be compatible with the virtues of politicians, and the steady progress of rule-of-law construction likewise requires robust guarantees from political authority. In a rapidly developing modern society, legal systems inevitably contain various forms of open structures, and legislators as politicians should demonstrate their political virtues through sound legislative action to fill these open structures. Secondly, firmly reject legal instrumentalism to achieve the systematisms of the rule of law in China. As a holistic system, law should not merely serve as a tool for external objectives, but should also possess internal coherence and moral foundations to secure its own authority. One of the harms of legal instrumentalism is that it fragments the legal system as a whole, thereby seriously undermining the legitimacy of the law and severely weakening the people’s faith in its fairness and justice. Finally, emphasis should be placed on the formal theory of the rule of law to forge the autonomy of China’s legal knowledge system. Values such as freedom, democracy, and human rights are common pursuits of societies worldwide, yet their realization within a legal system depends on the specific national conditions of each country. Formal rule-of-law theory pays attention to the methods and means by which these modern values are implemented, as well as to the extent and manner in which they are realized, fully respecting the decisions of the collective political leadership. Moreover, all reliable theoretical knowledge must be premised upon solid and stable practical experience; theories lacking the support of practical experience are prone to fall into overly idealized traps. Given the current situation of rule-of-law construction in China, clarifying the internal coherence of an independent legal knowledge system on a formal level should be a top priority for today’s theoretical scholars.