老子《道德經》思想常被誤解為消極退縮之避世哲學，本文則從淑世之立場肯定老子用世之決心與智慧。中文學界不乏將Meliorism譯成淑世主義者，惟此未必恰當，蓋因淑世之「淑」依中文義乃斷不能離開德行，Meliorism卻不然。老子淑世思想以常道為超越之依據，常道既為存在第一原理亦是價值最高典範，是以老子之淑世理想必整全肯定一切，並具足德行價值之鮮明意義；老子淑世思想亦以聖人之德為內在根源，蓋內聖方能保證外王事業之可大可久，又聖人之玄德與常道之玄德原本無異，故《道德經》中恒見對常道對聖德的共同命題，如：不仁、無為而無不為、不自為大而能成其大等等，從此相同的形容中，充分豁顯老子正言若反之義理性格，由此更能證實老子淑世之情懷，及其不主創新建構而重療癒復元的特色；老子淑世思想以整體的存在與和諧為終極之目的，和諧觀念其來有自，儒家亦重和諧，然不似老子之將和諧推向道尊德貴之崇高地位，且老子之重和諧乃本末一如、內外兼顧，並極力主張國際間之和樂共榮和平共存，凡此和諧之理想目的細分之當包括：身心之統一與安康、自他之協同與安順、物我之融通與安寧，若一言以蔽之則是天人的圓融與安頓。

Although Lao-zi Dao De Jing were often misunstood as Seclusion, I confirm practical wisdom to world and society from the standpoint of Shu-shi（淑世）. My thesis focus on serveral propositions. Fisrt, the translation that Shu-shi translated into Meliorism is not very well, because of 'shu' （淑）means without virtues. Second, the eternal of Dao is first principle and the most important paradigm of value, therefore the shu-shi of Lao-zi is based on the eternal of Dao for transcendence and affirms whole existence for meaning of value of virtues. Third, the shu-shi of Lao-zi is also based on the inner De（德）of Saint because of Inner sage guarantees achievements of Saint king forever. Forth, Xuan-De（玄德） of Saint and the eternal of Dao are the same, the eternal of Dao and De of Saint have common propositions like as bu-ren, wu-wei and wu-bu-wei, non-arrogant and achieve all things, that is words seem paradoxical of Lao-zi justifies ideal of shu-shi and therapeutics of meaning, which not for create new construction. Finally, the ultimate purpose of shu-shi is harmony of existence and international, which not like Confucianism focus on the harmony of moral, the harmony of shu-shi include the idea of happiness of body and mind, cooperation of self and others, peace of I and beings, they all are harmony and peace between heaven and human.