本文对《老子河上公章句》的道论、气论、养生论与政治哲学等哲学思想进行了较为综合的研究。《河上公章句》中的“道”，有宇宙本原之道与“自然长生之道”两层含义，后者是《河上公章句》的思想重点。道是万物的终极来源，它与万物的关系是派生与被派生的类似亲缘关系。道通过“精气”这一物质性的中介来生出万物。“自然长生之道”，则主要是就人的生命目的——长生不死、灵魂升仙而言的。人能得道，则可以不死。“不死”不是指人的肉体永生，而是指灵魂升仙不死。这种生命观体现出由黄老道家养生思想向道教教义过渡的思想特质。《河上公章句》用黄老道家的“元气”“精气”来解说《老子》，这是其注《老》的显著思想特色。元气是指原初的、物质性的微细之气，它是联系形而上之“道”与形而下之万物的枢纽。元气生万物，万物含元气。道自身中含有精气，这是它能够创生万物的前提。万物得之于道的精气，其含义是生命之气，它是万物得以生存的根本依据。《河上公章句》中的“和、清、浊”三气生出天、地、人“三才”，“五气”则分别是辰星、荧惑、太白、岁星、填星的“五星”之气。《河上公章句》的养生理论，是将“身国同治、治身为先”作为基本的养生纲领，以爱气养气、保养“五藏神”、除情去欲、安静柔弱等养生术作为具体的治身方法，以“得道自然，轻举升云，出入无间，与道通神”的长生不死境界为养生目的。这既部分地继承了《老子》的养生论，同时又吸收了黄老养生道家的治身方术与神仙信仰。同时，《河上公章句》“五性六情”说将儒家的“性”与“情”两个概念转化为养生论的内容，这是它在理论上的创新之处。《河上公章句》的政治哲学，是将君主专制制度下的皇帝作为治国的行为主体，将“法道安静，无所施为”“不造作，动因循”的“无为”观作为统治者治国的基本理念，以“致太平”作为其最高的政治理想。“无为”的理念，具体表现为君主的统治术：安静不言，不教而治；无事安民，简化政令；因成循故，不为倡始；充分因用（借用）臣下与百姓的力量。这在理论上进一步发展了《老子》的政治哲学。总的来看，《河上公章句》的哲学思想既部分地继承了《老子》原义，又充分吸纳了黄老道家的思想因素，并蕴含了后世道教的某些思想萌芽。
This paper makes a comprehensive study on the philosophical thoughts of Tao theory, Qi theory, health preservation theory and political philosophy in Heshanggong’s Chapters of Tao Te- Ching. ＂Tao＂ has two meanings: the way of the origin of the universe and the way of natural longevity. And the latter is the ideological focus of Heshanggong’s Chapters of Tao Te Ching. Tao is the ultimate source of all things. Tao generates all things through the material intermediary of ＂Jing qi＂. ＂The way of natural longevity＂ is mainly about the purpose of human life. If a man can get the Tao, he can not die. The so-called ＂immortality＂ does not mean the immortality of human body, but the immortality of soul. This view of life reflects the ideological characteristics of the transition from Huang Lao Taoist health preservation thought to Taoist doctrine. Heshanggong‘s Chapters of Tao Te Ching uses the ＂Yuan Qi＂ and ＂ Jing Qi ＂ of Huang Lao Taoism to explain Lao Tzu, which is its remarkable ideological feature. ＂Yuan Qi ＂ refers to the original and material Qi. It is the hub connecting ＂Tao＂ and all things. Tao itself contains ＂ Jing Qi ＂, which is the premise that it can create all things. All things get ＂ Jing Qi ＂ from Tao, which means the Qi of life. It is the fundamental basis for all things to survive. The three Qi of ＂harmony, clearness and turbidity＂ produce heaven, earth and people. The ＂five Qi＂ are the ＂five-star＂ Qi of Chenxing, yinghuo, Taibai, SuiXing and TianXing respectively.The health preservation theory of Heshanggong’s Chapters of Tao Te Ching takes ＂the same administration of the country and body, the first administration of the body＂ as the basic principle, takes the health preservation techniques such as nourishing Qi, maintaining the ＂WuZang gods＂, removing lust, quietness and softness as the specific treatment of the body, and takes immortality as the purpose of health preservation. This not only partially inherits the theory of health preservation in Laozi, but also absorbs the body healing prescriptions and immortal belief of Huang Lao‘s health preservation Taoism. At the same time, the theory of ＂WuXing and LiuQing＂ in Heshanggong’s Chapters of TaoTeChin transforms the Confucian concepts of ＂nature＂ and ＂emotion＂ into the content of health preservation theory, which is its theoretical innovation.The political philosophy of Heshanggong‘s Chapters of Tao Te Ching takes the emperor as the main body of governing the country, takes ＂WuWei＂ as the basic concept of governing the country, and takes ＂TaiPing＂ as its highest political ideal. The concept of ＂WuWei＂ is embodied in the emperor‘s ruling technique: Take himself as an example to educate the people; Simplify complex decrees; Comply with established systems and policies; Make full use of the power of his subordinates and the people.This further develops the political philosophy of Laozi in theory. On the whole, the philosophical thought of Heshanggong’s Chapters of Tao Te Ching not only partially inherits the original meaning of Laozi, but also fully absorbs the ideological factors of Huang Lao Taoism, and contains some ideological sprouts of Taoism.
