聖人的名實在中國哲學中，向來具有開放性的詮釋。不同時空背景及義理觀念下，其名實也隨之更異。除了同樣代表各家學說最高道德象徵外，其成聖之道，及具備的道德內涵都各有殊異，也就形成各家對「聖人」的多元詮釋。本文以《老子》與後起的黃老道家《黃帝四經》為文本，探索二者名實的轉變，並觀察時隔世移後，有何觀念被強化與刊落。從中觀察到《老子》聖人始終依附道體，強調自然為法，行無為而無不為之治；《黃帝四經》雖同本於「道」，但更重視事理的指導，建立道的社會性價值，強化人為主動性。因此，聖人不再謹守道法自然的清靜無為，而是於人事現象覓尋天道價值，包括：法理觀念、時機把握，都有清晰描述。所以，聖人走向世俗化，而與君王之間形成微妙的矛盾互補關係。這種時代性的聖人詮釋，敞開了廣義道家的新思路，也建構「道」落實於社會化過程中的徼向。

The name and actuality of Saints in Chinese philosophy had always been open to its interpretation. The name and actuality varies at different times and background of philosophy. In addition to the image representing hundred schools of philosophers, the process of how to become Saints and possess moral symbols and connotations would therefore lead to various explanation to its definition. This text is based on Lao Zi and the later coming of huang-lao Taoism, seeking the changing process of Saints name and actuality, observing concepts that were reinforced and lost after the change of time. As observed, Lao Zi and Saints adhere to the way, emphasizing the natural path. Implemented by inaction that there is nothing that cannot be done. Huang Di Si Jing though based on the way, however, it focused more on affairs and guidance, established by social values and emphasis on initiatives. Hence, Saints do not adhere to quietism, but seek the value of the way to heaven. Including law and principle as well grip to the timing which were all clearly stated. Therefore, Saints moving toward secularization, establishing the relationship of contradictions and complementary with kings. The explanatory of these times, open the new concepts of Generalized Taoism, therefore established the way towards socialization.