漢代道家，奉守先秦道家貴身賤物，清靜自然的重「神」傳統，結合著戰國以來的氣化宇宙觀，將「道」詮釋為氣、精氣或和氣，去開啟創生，從而引出養生的相關思想理論，輕重不等地轉化了先秦道家，尤其是《老子》的養生觀，使成為由貴神賤形、養神遺形，漸次變為形、氣、神兼養的黃老養生說，終而成為愛氣結精、房中節制以得仙壽的宗教養生論。使道家重視精神心靈的養生觀，終轉變為道教求仙壽不死的長生說，甚至房中論。由《淮南子》、《老子指歸》《老子河上公章句》到《老子想爾注》中的相關理論，可以明顯看出道家養生觀在漢代嬗變的軌迹。

The paper examines the evolution and transformation of Han Taoists' views on the cultivation of life, how they followed the tradition of their pre-Quin predecessors' emphasis on “spirit” (shen) how they combined the theory of energized cosmos prevailing in the period of Warring States, and how they interpreted the Way (Tao) as energy (chi), essential energy (jingchi) and harmonious energy (hochi). In the process, the views on the cultivation of life underwent a change from emphasis on “spirit,” proceeded to the focus of attention on “form” (xing), “energy” and “spirit” advanced by Huang and Lao, and ultimately evolved into a religious practice to pursue the longevity of the immortal and even the technique of sexual activities. All this evolution and transformation are discernible in the Huainantzu, Laotzu zhiguei, Laotzu Hoshanggong zhangju, and Laotzu xianger zhu.