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The Gemarah (Shabbos 25a) teaches that "Hadlakas ner b'Shabbos chovah" - the mitzvah to light Shabbos candles is a binding obligation. In characterizing the source and nature of this "obligation," the Rishonim appear to identify two different values. In the thirtieth chapter of Hilchos Shabbos (Halacha 4), the Rambam associates Shabbos candles with the mitzvah of kavod Shabbos - honoring the Shabbos. This association is further highlighted by the Hagahos Maimoniyos (Hil. Shabbos 5:1), who cites the opinion of the Yerushalmi that the beracha for Shabbos candles should read "L'hadlik ner l'kavod Shabbos." In the fifth chapter of Hilchos Shabbos, however, the Rambam links ner Shabbos with mitzvah of oneg Shabbbos - delighting in the Shabbos. Apparently, then, the Rambam maintains that the lighting of Shabbos candles fulfills both the mitzvah of kavod Shabbos as well as the mitzvah of oneg Shabbos. The Vilna Gaon (Beiur HaGra Orach Chaim 529:1) explains the difference between kavod and oneg Shabbos. While both kavod and oneg refer to activities performed in honor of the Shabbos, the distinction between these mitzvos lies in their respective timing. Activities which are done in anticipation of Shabbos, i.e. before the commencement of Shabbos, such as cooking and cleaning the house, fulfill the mitzvah of kavod Shabbos. Activities performed on Shabbos itself, such as eating satiating meals, fulfill the mitzvah of oneg Shabbos.
Given the Gaon's explanation, the Rambam's understanding of ner Shabbos as a fulfillment of both kavod and oneg Shabbos becomes clear: by lighting the candles on Friday afternoon in preparation for Shabbos, one fulfills kavod Shabbos; by allowing the candles to continue to burn into Shabbos itself, providing an illuminated room which enhances the Shabbos experience, one fulfills oneg Shabbos. Based on this analysis, it emerges that our practice of lighting Shabbos candles before the actual commencement of Shabbos is not simply a function of the prohibition to light candles on Shabbos itself. Rather, Friday afternoon is the optimal time for lighting Shabbos candles, so that the lighting serves as a preparation for the incoming Shabbos thereby fulfilling the mitzvah of kavod Shabbos.
This understanding of the time of lighting may bear practical ramifications regarding Yom Tov, which similarly entails mitzvos of kavod and oneg (see Rambam Hilchos Yom Tov 6:16). Although one is permitted to light candles on Yom Tov itself, the Drisha (introduction to Tur Yoreh Deah) cites the practice of his mother to nonetheless light candles before the commencement of Yom Tov, in order to fulfill the preparatory mitzvah of kavod Yom Tov. While the Drisha suggests that one should not follow this practice before the second night of Yom Tov in the Diaspora in order to avoid "preparing" from one day of Yom Tov to the next, Tosafos (Beitzah 22a s.v. Ain) argue that such a practice is indeed permissible. Since the lighting of the candle illuminates the dark room the lighting provides immediate benefit for the current day of Yom Tov, and is therefore not deemed a preparation for the next day of Yom Tov.
This understanding may also account for the opinion of the Rambam challenged by the Rashba. Regarding the mitzvah of Chanuka, the Rambam rules (Hilchos Chanuka 4:5) that one may not light Chanuka candles before nightfall, even if the pre-lit candles continue burning into the night. The Rashba (Shabbos 21a s.v. Ha d'amrinan) disagrees, arguing that as long as the candles continue to burn through the requisite time of night, one may indeed light the Chanuka candles early. As support for his opinion, the Rashba cites the case of Shabbos candles, which similarly are kindled before the time of the mitzvah (before Shabbos), but by continuing to burn into Shabbos night, fulfill the mitzvah nonetheless. Apparently, infers the Rashba, one may always light candles before the ordained time of the mitzvah, as long as the candles continue to burn for the requisite time period.
In defense of the Rambam's opinion, R' Turtzin (Kuntrus B'Inyanei Chanuka U'Megilla 1) draws a fundamental distinction between ner Shabbos and ner Chanuka. The mitzvah of ner Chanuka begins at nightfall. Prior to nightfall, there is no mitzvah to light, and one who does light is indeed considered to be lighting early. Ner Shabbos, however, is quite different. Because of the preparatory nature of the mitzvah of kavod Shabbos, the actual time of the mitzvah is Friday afternoon. Lighting before Shabbos is not considered to be lighting early, but rather, lighting in the proper time. Because no preparatory mitzvah of kavod exists on Chanuka, one cannot compare the mitzvah of ner Shabbos with the mitzvah of ner Chanuka.