《黃帝四經》作為戰國中期的作品，系統地整理先秦道家（尤其是老子）關於道的論述，進而從道論出發，開創了「道生法」的系絡，賦予「法」高位的正當性；其次，從刑名的主張處理了君臣民的位階與倫理，討論了君臣民三種政治角色的對應與互動；進而從帶有技術性的層次，補充並擴展了《老子》關於道用的理論，從刑德與陰陽四時的關連中，開展出刑德相養文武並用的主張，這部分影響了後期的稷下與法家思維；承繼《老子》中的「虛靜因時」特色，進而轉化「重雌節守柔下」成為一種積極的治國之術；《黃帝四經》在政治思想的論述上，迥異於老莊道家的「解構」，而是朝向一個積極建構的方向發展。這種形式上歸屬道家，卻以「道」包容了各家之長的嶄新政治學說，將整個戰國大規模政治社會解組之後對於秩序重建的渴望，十分清楚地表露出來，同時也替整個時代朝向一個一統的政治秩序預先作了理論上的舖路。

　　　　　Jing Fa (Constant Law 經法)、Shi Liu Jing (The Sixteen Classics 十六經)、Cheng (Aphorisms 稱) and Dau Yuan (On Tao the Fundamental 道原), which known as "Four Texts of Yellow Emperor" systematically sort out the discourses on Tao from Lao-tsu and Juang-tsu. By stressing that it is out of Tao that laws come into being, "Four Texts" endows laws with a higher ranking of legitimacy. "Four Texts" also dissert that as soon as forms and names are established, it will be easy to make clear the distinction between the ruler and the ruled. The functions and interactions referred to political roles reveal the emphasis of ruling skills hidden in the theory construction of "Four Texts". Yin (陰)、yang (陽)、four seasons (四時)、virtue (德) and punishment (刑) are well arranged and connected in "Four Texts", therefore the regulation of Heaven, which begins with wen (文) and ends with wu (武), is similar to the regulation of governing. We can read the influence in some works of Legalist later. The concepts "xiu" (void, emptiness) and "jing" (still, on its own) rooted in 《Lao-Tsu》have been critically and creatively transferred to be technical and positive by Huang Lao thought found in "Four Texts". The core thinking and the form of discourse found in "Four Texts" are quite different from what read in 《Lao-Tsu》. It exemplifies reconstruction rather than just destruction when facing the grand scale of chaos of "Warring states". We can also feel the strong want of order which reflects the crucial mobilization of thinking to the achievement and practical orientation. New political order is shaping, and it's the theory of "Four Texts" that paths the way for a unitary epoch.