經典、思想與現實政治的對話，從來不是單一與因果式的路徑，尤其是不同學術集團、思想變動的轉折處以及不同的政治格局三個條件，同時並存且相互激盪時。蘇轍的《老子解》呈現出結合儒道釋三家基本內蘊的書寫形式，正是北宋思想轉折的一個產物，在表面以儒學為基準的基調之下，這種透過精英獨特且再造傳統的特有注解文本，一定程度地接收了重玄思想關於儒道釋思想轉詮的成果，並且，因應政治場域中的緊張對立，開創了一個兼涉現實政治與信仰詮釋的思維，這使得在現實政治的關懷之外，同時也增加了往宗教國度的移動向量。本文企圖透過文本的閱讀與解析，從中透顯出蘇轍的《老子解》的思想（包括了道之論、性之論與治理之論）以及隠藏在思想背後的一些時代性與特色。而文學傳統、反映古人之道的「文」以及普世的價值，這三個議題在宋初的古文運動、注解經典的活動以及道學作為普世價值的形塑運動中，很有層次地展現，構成了所謂的「國家與士紳雙重支持下的文明擴張」，我們在蘇轍的《老子解》中也讀到了這樣的趨勢。

This article deals with the internal philosophicalcontext of Su Che’s (蘇轍)Laozi Jie (老子解). My thesis argues that Taoist thought, and in particular the thought of Laozi, has its own axial development when treated as an intellectual community which interacts with other intellectual or religious communities such as Taoism,Buddhism and Confucianism. Thesefour communities not only compete with each other in political domain but also in other spheres. This article examines
the position of Laozi Jiein the intellectual history of the Northern Song Dynasty and discusses the epistemological with ontological understandings found in the text. It argues that the “revivification of nature” (復性) is central to Su Che’s philosophy.The article also deals with the issue of hierarchal ranking of political and religious affairs. When political discourses interacted with or intervened in religious affairs,new forms of thinking emerged.Laozi Jieconveys the internal essence of political discourses of Taoism, Taoist religion, Buddhism and Song-Ming Confucianism (宋明儒學). Through textual analysis, the internal thought of Laoziand several commentaries ofLaozireveal themselves. Latent connectionsbetween the Mysticism School, Double Negation School and Song-Ming Confucianism also appear. The content ofthis text lies hidden and latent, and is not only philosophical but also intellectual and political in nature. It forms a central part of the process ofstate formation and the rebuilding of public civilization in the Northern Song Dynasty.