晚周思想界諸議題中，「修身治國論」是當時備受矚目的一個。治國必先修身；君主私德是政治成功的保證。當荀子遊學至齊，他發現跟他一向服膺的禮樂文化相當異質的「黃老文化」，後者崛起之勢十分強勁，不但齊君賞識，並廣傳至韓、秦。這是將天道、心術自「精氣」作通貫理解的一個意識型態，「心」的意識、智慧、決策被充分開展；「心術者，無為而制竅者也」被隱喻為「君無為而臣有為」的官僚行政體制。深刻理解這個通貫養生、修德、管理、法治的新思維後，它座實「道，常無為而無」，指分別以心、九竅譬喻君、臣；「靈感」，指重視前語言、前概念的「意念溝通」。「黃老文化」包括「黃帝崇拜」、「深化（或改造）老子哲學」、「道德形名法術」。自「帛書黃帝書」於1973年出土，『管子』以「心」為主題的道家四篇再度被研究。荀子對齊國稷下黃老的接觸既是「第一手史料」，他深刻理解這個通貫養生、修德、管理、法治的新思維後，曾經重鑄一個「人文修身治國論」。本文擬儘可能還原荀子對稷下黃老「治氣養生之道」的吸收，以及他對「黃老」可能的誤失所作嚴密追蹤和激烈批判。

During the period of late Chou Dynasty (周代), an important tissue arouse intensive research and broad dispute. That is the theory of self-cultivation and decision-making devised by Whang-Lao School arising in Qi State (齊國). “Tao” and “hsin” (道和心) are interpreted as the essence and function of “subtle qi” (精氣). The governor is asked to developed his potential energy ghrough exercising “qi kung”in order to response exactly with Tao. In the mean while, the agent will increase a kind of penetrating wisdom that is required to supervise the behaviors of bureaucracies. This new thinking style of self-consciousness and government astonished the humanist Xunzi (or Hsuan-Tze) very much. He paid effort to study the philosophy of Whang-Lao school, creatively transform it in his theory of “void, concentration and tranquility” (虛壹而靜), and critic the affects of it. In this paper the author tries to interpret some paragraphs involving probobly about “Whang-Lao” in the book of “Xunzi”.