自1972年長沙馬王堆漢墓出土以來，學界探討黃老學與先秦兩漢諸子學關係者，不絕如縷。下逮魏晉學之研究，有人甚至指稱王弼「學雜黃老」。 到底什麼是黃老思想？黃老思想與老學思想、玄學思想的異同何在？王弼據《易》以言政治人事，可謂「學雜黃老」嗎？本文特就玄學與黃老學在「治國論」「治身論」與「道論」三方面的最大歧異處，分從以下三項：（一）「崇本息末」論與「道生法」論（二）「性其情」論與「心術」論、「形神（養生）」論（三）「本無」論與「道氣」論，提出一些判分。但願藉此研究，可以釐清其的異同所在，並對王弼玄學的立論旨趣、思想特徵和思想史地位，再作評估。

　　　　　Since the excavation of the Mawangdui Han tomb in 1972, there has been continuous research on the Huanglao school of thought as well as other schools of thought from the Qin and Han dynasties. Among students of the Wei-Jin period, some have claimed that the ideology of the Wangbi school was influenced by the Huanglao school. What exactly is the Huanglao school? What are the differences and similarities between the Huanglao school, the Laotze school, and the We-Jin Philosphy (Xuanxue, a mystical school characterized by metaphysical speculations)? Can it be concluded that the Wangbi school was invluenced by the Huanglao school because Wangbi based his political and social ideologies on I-Ching and Laotze? This article proposes some significant differences between Xuanxue and the Huanglao school in the areas of "good governance," "selfdiscipline," and the "principles of Tao." Comparisions are made between 崇本息末論and 道生法論, between 性其情論and 形神（養生）論, and between 本無論and道氣論Conclusions have been drawn from these comparisons. Through this study, the author hopes to clarify their differences and similarities, and to reassess the objective, line of reasoning and characteristics of Wangbi's Xuanxue, as well as where his particular school of thought stands in the history of Chinese philosophy.