先秋道家在思想上的高度，顯然在兩漢與魏晉思想活動的實踐中，得到細部化的發展與演紡或者是進一步的世俗化，這樣過程的思想活動從兩漢宇宙成論述與魏晉玄學關於本體的論述中序地呈現出來；《老子指歸》或作《道德直指歸》或作《道德指歸論》，為西漢中晚期的道家思想作，稱職地扮演山思想過渡者角色。本文在「無為」的基本概念下，從文本的角度分析了《老子指歸》的政治思想：分別論述了「道－人－聖人」、「君－臣－民－聖人「有為治術－無為治術」三個面向的議題，本文以為不論從宇宙成成的角度，或是角色分工的角度，以至於政治統治的角度；《老子指歸》透過「無為」的內涵作了有意義的連接，清晰地陳述了政治社會關懷，不僅連繫了漢初建國以來的統治正當性議題設定，同時也展現了道家極為寬厚的人文關懷，而且藉由「氣」的概念連繫了身體與政治兩個範疇，這是生成的系統同時也是實踐的系統；《老子指歸》從理論上試圖消解個體生命與群體秩序的緊張，傳遞了「離開本體的承諾與回歸，共同生活動和諧開展是極難得致」的深核思維，這種從「治身之無為」到「治家之無為」到「治國之無為」以迄於「治天下之無為」的政治理解，十分適當地回應斯時的政治環境，同時也清楚地點出了道家思想的核心價值。

　　　　　This study deals with one important text in Han dynasty, called Lao Tsu Jyy-guei (《老子指歸》). We may rediscover the internal connection between Han Taoist School and Wei-Jing mysticism by analyzing the contents of the classical text. My dissertation here is that Taoist thought has its own axial development when treated as an academic community which always interacts with other academic communities led by Confucian School. This article tries to follow this hypothesis by investigating three dimensions of this text. First of all, we discuss the academic position of Jyy Guei in Han dynasty and the "gasification" viewpoint, i.e. the epistemological and ontological understanding found in Jyy Guei. We also talk about the interaction between Tao and beings. Secondly, we deal with the political understanding in Jyy Guei by unfolding the coral? discourse of political roles with the Sage. The skills to rule and the ideal type of policy dwelled on in Jyy Guei have been well discoursed at the last chapter. And we try to initiate some critical points introspectively for further study in conclusion. Jyy Guei conveys the internal essence of thought in Lao-Chuang Taoism and Yellow-Lao Taoism ("Four Texts of Yellow Emperor" and "Hwai Nan Tsu" included) to Wei-Jing Taoism (also famous as Wei-Jing Mysticism). We can easily trace and catch the important transition in Middle-Age Chinese political philosophy just by analyzing what we get in this important Taoist text.