韓非是戰國時代韓國的庶公子，王弼是漢末三國時代魏國的豪門之後，相隔六百多年，而都留下了對《老子》哲學的詮釋之作。韓非有《解老》、《喻老》，王弼有《老子注》，又各自在詮釋中改造了老子的哲學建立了自己的思想體系。韓非成為先秦法家的集大成者，而王弼則成為魏晉玄學的奠基者。同樣是詮釋《老子》，但韓非用的方法是「參驗」，王弼則是「得意忘言」；韓非的「道」是「與夫天地剖判也具生」，王弼的「道」是「先天地生」；韓非是主張「以法為本」，王弼則是「以無為本」；韓非主張「無為而無不為」，王弼主張「無為而為之」。所以韓非的哲學思想建立了秦漢以後的專制帝國，王弼的哲學思想則引進了隋唐佛學。

Han Fei is a descendent of former aristocracy who lived during the Warring States Period, while Wang Bi lived during the Late Han. Although separated by six hundred year, they have both left us with annotations dealing with the philosophy of Lao Tzu. Han Fei wrote “Interpretation of Lao Tzu” and “Expounding Lao Tzu Metaphorically,” while Wang Bi is known for “Annotating on Lao Tzu.” In their annotations of Lao Tsu's texts the y suggested new interpretations and systems of thought. Han Fei became leading legalist of Xian Qin period, and Wang Bi laid the foundation of metaphysics school of Wei & Jin Dynasties. Lao Tzu was interpreted differently by Han Fei and Wang Bi. Han relied on method of “comparing and examining,” while Wang emphasized “comprehending and let aside words.” Han's argument is “in the Beginning there was Universe” and then “Tao”. On the other hand, Wang held that Tao comes “before the Beginning of the Universe.” Han maintains that law is essential while for Wang the essential the Universe.” Han maintains that law is essential while for Wang the essential is Wu (Non being).Han believed that “inactivity activated all deeds”, while Wang countered by asserting “inactivity is activation”. This, Han's philosophy helped establish autocratic empires since the Qin and Han dynasties. Wang's interpretation of Lao Tzu helped introduce the Buddhist philosophy during the Sui and Tang dynasties.