老子思想一向玄妙難測，引人入勝。不同的人，不同的關懷都可以在�堶惕鋮鴠O他/她感動的內容，本文所論即是單從治治理的角度來了解老子思想。雖然如此，我並無意重述前輩們己辛苦鋪陳的老子政治思想的內容、而是嘗試揭露老子思考政治治理的主要特性，並且說明其中可能的困難。簡單說，老子原本意於完全擺開人事人心的牽扯，把政治和人的治理從人的身上移開，導向長生久視，永久運行不殆的天道，使人事治理成為一種？仿和學習，一種單純仿行自然天運行之道的禮贊。不過本文鐐指出，以人道仿天道的想望畢竟有所窮，此不僅窮於如此比擬的實踐可能性，也窮於老子自己其實仍不能真的完全放下，仍有其特定的要求與關懷，因而也隱隱顯顯地流露出重新引入節制人心和干予人事的企圖。老子治理思想的魅力和困難即在於此。

　　　　　"Tao Te Ching", a great fountain of imagination, has long been affecting the thinking mode、ways of cultivation、personal management、warring、arts、governing and politics in China. But the essay talks about only one dimension, i.e., governing and politics. And this maybe the original intertion of Lao Tzu' "Tao Te Ching". The main point of this essay is to investigate the central mode of Lao Tzu' political thoughts and its problems. For Lao Tzu, his main political persuasion is to introduce one basic thinking mode of governing: having something from non-acting. It tries to persuade the ruler or governor one basic lesson, i.e., free your hands, and flourishing everywhere. This is just like the way the Heaven treats all the creatures, so the ruler should treat all his officials and people. The problem is: can the human enterprise of governing really be analogous to the shapless and silent Way of Heaven? The essay tries to remind the difference of the human governing enterprise and the Heavenly governing enterprise in Lao Tzu, mind. The political governing can't just free the hands and let it go, i.e., it cannot have something just from non-acting, as Lao Tzu' primary anticipation. When he wants the officials keep on his duty and the people keep his life and mind primitive, the ruler can't only abstain from doing something bad, but must do something positively to meddle with. And this is, it think, the basic dilemma of Lao Tzu' political thoughts.