王安石的《老子注》颇具理论特色。他以元气释“道”,对《老子》的“道”作了唯物主义的阐释。他以“穷理”解“为学”,以“尽性”解“为道”,从而掀起了以性命之理解释《老子》的时代潮流。他主张有无并重,并对无为与有为作了辩证的理解,从而超越了魏晋玄学“贵无”、“崇有”之争以及道家纯任“自然无为”的弊端。他关于先王有尚贤之迹而无尚贤之心的说法,则试图调和儒、道两家在“尚贤”问题上的不同主张。他还提出“圣人无我”的说法,意图约束帝王的个人意志。最值得注意的是他在阐述“天地不仁”、“圣人不仁”时,提出了“与时推移,与物运转”的思想,从而为他的变法主张作了理论铺垫。 Wang Anshi’s “I note” quite theoretical features. He interpreted the Tao of Lao-tzu with a materialistic interpretation of Tao. He solved the problem of “studying for the poor” and “doing his best” for his “solution”, thus setting off the trend of the times in explaining the “Lao Tzu” with the principle of life. He advocated both the existence and the non-existence, and made a dialectical understanding of the meaninglessness and the goodness, which surpassed the dispute of “nobleness” and “honorificness” of metaphysics in Wei and Jin dynasties and the malpractice of “natural inactivity” of Taoism. His argument that there is a virtuous and unselfish heart in the first kings tries to reconcile the different opinions of Confucianism and Taoism on the issue of “Shang Xian”. He also put forward the “saint without me” argument, intended to restrain the emperors’ personal will. Most notably, he put forward the idea of ​​“moving with time and turning things with time” when he elaborated on the “world is not benevolent” and “sage is not benevolent”, thus laying a theoretical foundation for his methodological change.