易學在先秦諸子時代，無論儒道均未及系統化或顯題化地加以論述，直到漢代，道家易和儒家易才由隱而顯。漢魏以後道家易與道教易崛起，儒家易則到宋代程朱之後才有著豐碩的成果，道教易自漢代《周易參同契》至北宋陳搏學派可謂別樹一幟，唯道家易則自秦漢以來隱而不彰，故筆者以彰顯道家易為研究主題。 漢初道家易學者競起，稱著於史冊者如「學易於楊何」的司馬談、《史記》為之立傳的司馬季主以及淮南學派的「九師易」，此中以「九師易」最為突出。總觀漢代道家易，可以淮南子、嚴遵、揚雄為代表，這三大家在哲學思想上均淵潭於老莊而歸本於黃老。本文分別論述之。

During pre - Han times there have been no systematic interpretations of the book of changes ( Yijing ) by its confucian or daoist commentators. In han times the different approaches to the Yijing of the two schools started to become obvious. During the Han and Wei period philosophical and religious daoist studies on the yijing reached their height. For the confucian tradition it took until Song times for the interpretation to reach its height with the commentaries of Chengyi and Zhuxi. The religious daoist tradition from the "Zhouyi cantong qie" up to the Chen Tuan school in northern Song times is well documented, but as far as the philosophical daoist tradition is concerned little is known of its development. It is the aim of this paper to throw some light on the latter. Since early Han times there are traces of the competing daoist philosophical interpretations of the Yijing such as the claim that Sima Tan "studied the yijing with Yang He", in the Shiji there is a chapter written by Sima Jizhu and in the Huai Nan Zi we find mention of the "nine teachers of the yijing". The last passage is the most interesting of these sources. Talking about the daoist philosophical tradition in Han times in a more general perspective, Huai Nan Zi, Zun Yan and Yang Xiong are the most important representatives. These three great thinkers have their origins in the Lao - Zhuang tradition and belong to the Huang - Lao tradition. This paper treats them separately.