近年有學者提出從董仲舒《春秋繁露》中，反映董氏吸納了不少黃老思想，並有強義與弱義兩說。強義說堅持董氏儒學，乃是混合黃老學說而成；弱義說則強調董氏在建立其終極之儒學系統前，可能為了配合政治形勢，而受到黃老的影響。本文將以三條明確準則分辨儒、黃老二家，其一，徵引的主要經典是否六經；其二，黃老反智，儒主智，並以此教化人民；其三，儒家認為君權可以挑戰，民眾有革命抗暴的權利。以上述條件檢視強義說與弱義說的支持理據，足以證明董仲舒受黃老學派影響的說法，缺乏直接而有力的實質證據，終難成立。

Recent scholars discussed about Dong Zhongshu’s (BC 179?-104) adoption of Huanglao’s ideology into his work. The claim can be evidently revealed from Dong’s Chun Qiu Fan Lu, which has been classified into two mainstreams, namely “strong-sense” and “weak-sense”. The strong-sense stream asserts that Dong’s Confucianism has embraced Huanglao School, while the weak-sense stream stresses that political condition has been taken into consideration when Dong’s ul-timate Confucian system was affected by Huanglao. This article will differentiate Confucianism and Huanglao School based on three clear and definite principals. First, it will investigate whether “Six Classics” was the main literature reference used. Second, it will educate the public through the Huanglao’s “anti-intellectualism” and Confucian “intellectualism”. Finally, Confucianism believes that monarchial power can be challenged and the public has the right to reform and to oppose tyranny. It is evident that the claim of Dong Zhongshu’s work being influ-enced by Huanglao School is based on no direct and strong ground ac-cording to the above supporting rationales on investigating the strong-sense stream and the weak-sense stream.