本文試圖擺脫歷代對於《列子》成書年代及真偽問題的糾葛與爭議，乃以「聖人觀」為研究基點，直接從《列子》思想的內在理路為該書找尋它在中國思想史上的定位與價值。 根據所作的耙梳整理，《列子》八章中對「理想人格」的描述，蓋以「任因時－－聖人因陰陽以統天地」為綱，而含具以下五項內涵：（一）稽度皆明、投隙抵時（二）以智籠群愚（三）不橫私天下之身與物（四）至誠感物、統物（五）終北國與華胥國之治。這五項內涵重在「投時之智」、「不橫私天下」與「感通萬物」的特徵。不僅蘊含著反干涉主義、反君權霸道的批判思想，也充滿著對終北、華胥等「吳君」的神仙國度的企嚮。因此，《列子》一書雖非一時一地一人之作；但其內部思想理路似乎是循著老莊學、黃老學，再到三教合一論的思維走向在邁進；故為此書結穴點睛者，應屬魏晉名士無疑。

This article seeks to brush aside disputes about when Lie-tzu was written and whether Lie-tzu was accomplished by a real person or a collaborate work. It explores where Lie-tzu stands in the history of Chinese philosophy based on school orientation and the concept of a saint. The article analyzes Lei-tzu's concept of a saint through five parts ((1)稽度皆明、投隙抵時(2)以智籠群愚(3)不橫私天下之身與物(4)至誠感物、統物(5)終北國與華胥國之治), and concludes that a saint should have at least three characteristics of a saint: (1) knowing time and following chance accordingly, (2) not possessing the world for self, and (3) merging with nature. Lie-tzu suggests ideas against autocratic monarchy and purches an anarchistic fairyland called Hua Xu Guo or Zhong Bei Guo. The thought appears to follow the Lao-Chuang school, the Huang-Lao school, and the synthesis of the three religions (Confucianism, Budhism, and Taoism.) Therefore, though Lie-tzu is a collaborative work by authors throughout pre-Ch'in, Hen, Wei and Chin, it must have been collected and finished in the Wei and Chin periods, for the school of thought in the Wei and Chin periods has pervaded this work.