韓非論道與聖人之處極多，天命則偶有言之，三個概念可合為一組，一起探討。回顧民國以來對韓非道論的研究，可以發現許多建樹，然而亦有不少課題有待釐清或需加強論證，其中最重要的是道的「存有原理」與「應然原理」雙重性格未得到應有的照應。 韓非的道論包括以下五種意涵：一、愛惜精氣以增進體能智能，二、順道理以取成功，三、形名自定與參驗，四、設法度以導愚懵，五、效法無形之道。這五項都與當時的黃老思想相通。天命觀則以理為基礎，以虛無為術，天並不是物質意義的大自然。聖人的意義有三種：事業家、政治家與政治哲學家、理想的國君。 第三項形名自定的理想，常在現實中落空，因為一實二名的現象即使用參驗的方法亦無法解決，這構成道的一個缺口，導致價值的混亂。韓非本人屬於政治哲學家型的聖人，然而一實二名的道徵，卻使他受到懷疑為忠於祖國，最後賠上了自己的性命。

This paper begins with a critical review of the scholarship on Han Fei 韓非 since the 1920s, then demonstrates that his understanding of Tao includes the following points: 1) cu1tivation of ching ch’i (精氣, subtle air) makes one strong and wise; 2) acting in accordance with Tao and li (理, principle) makes one successful; 3) name and reality will correspond naturally as a resu1t of inspection and validation, 4) laws are needed for ignorant princes and the masses to follow, and 5) one should aspire to be formless like Tao. His idea of the heavenly mandate, where “heaven” is not to be understood as referring to the physical world, is based on li and makes use of emptiness (or formlessness) as an operational principle. Combining these two, Han Fei conceives of three types of sages: entrepreneurs, statesman/political philosophers, and ideal rulers. The idea that name and reality wil1 naturally correspond, however, is at odds with the real world where a single reality is often encumbered with conflicting names. Han Fei’s conception of validation is insufficient to resolve this dilemma and results in a “gap” in Tao that lets in disorder.