在兩岸學界對兩漢思想的研究中，西漢前期黃老思想下的儒學知識理論，較少被關注，本文從認知主體與認知行爲二視角，探討此論題。從認知主體的角度觀之，在氣化宇宙論的底流下，性、心與各種官能，結合成一整全的認知主體，人可透過心之認知、學習與判斷，以及統攝各知覺官能的作用，認識並學習外界知識；而在認知行爲的面向上，西漢儒學將「六經」聖化，認爲經典爲天道秩序的載體，人可透過對六經的學習與認知，將「道德知識」內化於心中，而能實踐出來；因此，人面對六經，就不是單純對客觀知識的認知與學習，而是「心」開張並統攝所有官能，將自身生命經驗投入道德之知中，使其浸潤身心，成爲活潑的知識；心所發用之志與所有思想意念，即可朝向美善的道德。透過這種具體解悟經典的道德修養，可培養出合於天道秩序的德行，並將之實踐於各種情境中，成爲整全而文質彬彬的道德人格。

There is almost no study about The Epistemology of Confucian in arly-Western Han of cross-Strait. In this paper, I try to establish the theory of Epistemology in two horizons such as cognitive subject and cognitive acts. In the horizon of subject, human nature, "Xing" and faculty integrate person's cognitive subject. Through the cognitive subject, person could understand the knowledge. In the second horizon of cognitive acts, Confucian scholars respected Sacred Five Classics, they studied the knowledge of the Five Classics as immerse the will of Heaven, and cultivated faultless moral. It is thus clear that the knowledge of the Five Classics was not only "pure knowledge" but also a kind of the way to practice the moral acts.