葛洪為兩晉時代的飽學之士，並以神仙方術作為人生主要的追求方向，道 教史的著作也因此對他多所著墨，思想史著作則多半難以見到他的身影，然而 事實上在他的《抱朴子》內外篇就有許多對於世風的反思與儒、道優劣的評判， 頗有值得辨析之處，尤其值得注意的是他在《抱朴子內篇》以「黃老」批判當 世盛行的「老莊」玄風，使人注意到「黃老」與「老莊」兩派道家的不同；同 時又強烈試圖以「黃老」取代儒家之典範人物「周孔」，顯然有意在舊學統儒 家以及新學風玄學之間，為自己及世人開闢一條安頓身心的新路。本文即以《抱朴子內篇》的「黃老」意涵與思想作為考察核心，先從戰國兩漢時期對於「黃老」的界定及思想內涵開始析論，進而對於《抱朴子內篇》的「黃老」意義與思想進行梳理，得知其「黃老」內容實則包含了西漢治術意義與東漢神仙意義兩種型態，如此，方能理解他企圖以「黃老」置換「周孔」的用心所在，另一方面則可略窺「老莊」與「黃老」各自對於道家」各有側重的發展，以及兩種型態「黃老」的消長與匯流。 Ge Hong was a learned scholar of the Jin Dynasty period who took the practice of the techniques of immortality as the primary focus of his life. Although much has been written about him in histories of Daoism, he is rarely discussed in works on intellectual history. However, his reflections on the character of his times and his assessments of the strengths and weaknesses of Confucianism and Daoism found in his Inner and Outer Chapters of the Baopuzi merit further analysis. In particular, that his criticism of the then ascendant Lao-Zhuang (Laozi and Zhuangzi) Xuanxue found in the Inner Chapters is rooted in Huang-Lao thought clearly points to important differences between the Huang-Lao and Lao-Zhuang schools of Daoist thought. At the same time, in his fervent attempts to replace the paradigmatic models of Confucianism – the Duke of Zhou and Confucius - with the Yellow Emperor and Laozi, he clearly sought to establish a new way of learning for himself and the people of his time in the midst of earlier Confucian traditions and the newly prominent Xuanxue. This essay will focus on the Huang-Lao thought in the Inner Chapters of the Baopuzi, and begin by analyzing the definition and character of Warring States and Han Period Huang-Lao thought. Based on this analysis, this paper will show that the Inner Chapters of the Baopuzi contain two different types of Huang-Lao thought, the first being Western Han ruling techniques and the second being Eastern Han ideas of the immortals. Only on this basis can one understand why Ge Hong sought to replace the thought of the Duke of Zhou and Confucius with that of Huang-Lao, as well as the growth, decline, and convergence of these two types of Huang-Lao thought.