「氣」作為理解宇宙生成的一種原素，以及由此衍化出的政治社會論述，在漢代的思想中得到深度地闡發，本文從漢代的《老子河上公注》出發，分析出現於文本中關於氣、宇宙、身以及國之間相連繫的論述，試圖呈現出以身體作為政治生活起點的思考活動中，漢代的道家思想透過氣化宇宙論的發展，建構了一個新的論述形式，在這樣的形式中，深刻地討論道如何經由氣與人甚至整個世界的圖像起了連繫的可能，進而將人身的物質生命與精神生命在氣的觀念導引下，向至高的本體推進，在這個意義上，創造性地理解或是詮釋《老子》本體（道體）與規律（道用）兩個面向兼重的思想特色，同時，深化了治身與治國兩個議題的結合，在某個意義上，也進而開啟了魏晉玄學關於「本體」的討論。

　　　　　This paper deals with the text in Han dynasty, known ad 《Commentary of Lao Tsu》(by Her Shang Gong: 河上公). My dissertation here is Taoist thought has its own internal and axial development when treated as a academic community which always interacts with other academic communities led by Confucian School. This paper tries to follow this hypothesis and investigates three dimensions of this text: Tao (the ultimate origin) and breath or vital energy, breath or vital energy and body, body and politics. Therefore, we may partially sketch the contours of so-called "gasification" viewpoint, epistemological and ontological understanding existed in Han dynasty. And we may draw the outline of the process that《Commentary》conveys the internal essence of thought of Lao-Chung Taoist and Yellow-Lao Taoist ("Four Texts of Yellow Emperor "and "Hwai Nan Tsu" included) to Wei-Jing Taoist (also famous as Wei-Jing Mysticist). We can easily trace the important transition process in middle-age Chinese political philosophy just by analyzing what we get in this Taoist text. The relationships as well as the linkages between categorical issues such as "body and political affairs", "rulers and the ruled" and "root and branch" can also be put in order by following the context of《Commentary》. Finally, we may discover some clues of the internal connection between Han Taoist School and Wei-Jing mysticism and we shall try to initiate some critical points introspectively for further study in conclusion.