《呂氏春秋》與《淮南子》是秦漢間以道家思想為主體而融匯各家的重要代表作，兩書思想上的內在聯繫也反映出秦漢道家思想發展的主要線索。本文首先分析《呂氏春秋》之著書宗旨，並考察《呂》書內容所涵道家之比例，進而就其貴因論、主時變、主道約、兼采眾說等要點論證《呂氏春秋》之主導思想歸本於黃老道家，且為秦道家之代表作；同時又就貴生、動靜相養、崇樂、對古典文化之援用與發揮、弘揚士節與貴眾等要項詳加說明秦道家之思想特色與時代意義，作為所謂「新道家」成立之論証。 其次由《呂氏春秋》與《淮南子》兩書在思想上的內在聯繫，進而申論《淮南子》宇宙論體系的建構。《淮南子》的氣化宇宙論，不但繼承先秦道家的宇宙生成論，並且在宇宙構成說方面獲得重大突破，深刻影響了往後漢代哲學的發展。最後則以無為新說、因性守約與法的概念為主題，討論了《淮南子》一書中的主術思想。 《呂氏春秋》與《淮南子》不僅是秦漢道家思想之集大成者，同時代表秦漢之間結群而起的士人，在「無為」及百家齊放的理念下，反對政治獨斷及文化專制，為時代的走向與歸趨，提出發人深省的意見與呼聲，其文化史上的特殊意義尤其值得學者重視。

The Annals of Master Lu and the Huai Nanzi are two important representative works of Qin-Han times that incorporate the teachings of other schools on a Daoist basis. The relationship between the two works gives us an idea of the development of Daoist thought during Qin-Han times. This essay first analyses the main tenents of the Annals of Master Lu and examines how far its contents can be considered to be of Daoist nature. In addition to pointing out the important principles of the work such as “valuing following”, “changing acccording to the times”, “borrowing from other schools”, this essay further concludes that the work belongs to the Hang-Lao tradition of Daoist thought. At the same time the themes of “valuing life”, “interdependence of rest and motion”, “esteem of Music” and the borrowing and developing of the tradition throughout the book are exposed. These features lead to the thesis of the emergence of “Neo-Daoist thought” during that period. Furthermore, the cosmological thought in the Huai Nanzi is analyzed by means of relating the text to the Annals of Master Lu. The cosmologcal thought of the Huai Nanzi is not only inheriting the cosmological thought of the Pre-Qin Daoists, but also a breakthrough is cosmological thinking with wide implications for Han time philosophy. At last, the methods of the ruler as a theme in the Huai Nanzi are discussed by elaborating on the principles of “not acting” and “combining nature with law” throughout the work. The Annals of master Lu and the Huai Nanzi are not only two great collective works of the Qin-Han times, they represent at the same time the view of the scholars during the time. By favoring “not acting” (wuwei) and the equal treatment of the hundred schools, they stand against political autocracy and cultural hegemony. In this way they point a direction for their times, which is still worth pondering for its wisdom.