陰陽與五行關係華夏文化變遷，既有區別亦有嵌結，既是文化動源亦有迷信羈
絆，因此陰陽五行的哲學義理就成為華夏文化主軸之一。近代陰陽五行學者例如：徐
復觀、唐君毅、牟宗三、馮友蘭、張岱年、朱伯崑等，對於陰陽五行都提出豐碩的見
解。上述學者所根據之文獻一部，大抵包含本文線索《尚書》《管子》《易傳》等。
《尚書》，上古之書，即陰陽五行的文化根源；《尚書》因德治觀念成為儒家推崇
的經書之一，然而陰陽家者流，出於羲和之官，羲和之官也是儒家源起之一。由「燮
理陰陽」的啟發性，《尚書‧甘誓》五行觀念的啟發，《尚書‧周書‧畢命》剛柔觀，
《洪範‧五行》術數觀與儒家思想，儒家與陰陽家各自吸取《尚書》成份，陰陽觀念
初期在「器」與政德，尚未成「道」，但已經開啟陰陽五行洪流，往後發展各有擅長。
《管子》代表黃老道家的陰陽五行說，天地一體的宇宙觀，反應到人道，主要嵌
結政治、倫理、治國方針，集結陰陽、儒、道的思想，也成為《呂氏春秋》部分思想
源頭。但缺乏論述本心仁義的內在價值，因此不影響儒家精義，而成為天人感應的先
鋒。《尚書》具有陰陽五行啟蒙性，而《管子》是黃老一系陰陽五行哲學茁壯期，陰陽
家挪用《管子》思想，藉由順天應時，混雜功利人性需求，騶衍混入百家爭鳴喧囂戰
國於一時；此後隨著儒家茁壯，道教數術融合消化，陰陽家雖逐漸沒落也是另一個型
態的開枝散葉。
《易傳》不談五行，架構出《周易》六十四卦陰陽二分概念，改造《易經》卜筮
崇尚神道的宗教意味，繼之搭配剛柔、盈虛、動靜等易學觀，將卜筮之書轉進哲學。
其中儒家道德義大抵由〈象傳〉自強不息，厚德載物。〈彖傳〉乾道變化，各正性命；
坤厚載物，德合无疆。〈文言傳〉元亨利貞，天地合德。〈繫辭傳〉一陰一陽之謂道，
繼善成性等。〈說卦傳》窮理盡性即實踐陰陽和諧等；完成儒家道德形上學。由此，先
秦陰陽文化鍛鍊出道德，與陰陽家的五行數術即有區別。

Abstract
As an impetus to the cultural development and being related to long-standing superstitions, YinYang and the Five Elements factored subtly in the evolution of Huaxia culture and are thought
to be one of the philosophy and theory fundamentals of Huaxia culture. Xu Fuguan, Tang Junyi,
Mou Zongsan, Feng Youlan, Zhang Dainian, Zhu Bokun, and other modern scholars of the
related topics all contributed colossally to the headway in the research in Yin-Yang and the Five
Elements. In terms of literature, most of the above-mentioned scholars referred to, among other
documents, the "Shangshu", "Guanzi", and "Yi Zhuan".
"Shangshu", the ancient book, is the cultural antecedent of Yin-Yang and the Five Elements;
"Shangshu" is a classic valued by Confucianism due to the concept of ruling by virtue it
indoctrinated; however, most of the scholars of Yinyangism are Xihe officials who laid the
foundation for Confucianism. From the inspiration of "assistance in the coordination of YinYang", to being inspired by the concept of the Five Elements in "Shangshu‧Ganshi", the concept
of strength and gentleness in "Shangshu‧Zhoushu‧Biming", the concept of divination and
conjuration and Confucianism in "Hongfan‧Five Elements", Confucianism and Yinyangism
respectively drew on certain contents of "Shangshu". In the early stage, Yin-Yang was not "Dao"
but a "tool" and political virtue. Nevertheless, it did pave the way for the future prevalence of
Yin-Yang and the Five Elements for Confucianism and Yinyangism.
Yin-Yang and the Five Elements and the unity of man and universe - the philosophy of Huang
Lao Taoism expounded in "Guanzi", reflected in their attitude toward mundane affairs, mainly
the politics, ethics, and governance bases and, after merger with the thoughts of Yinyangism,
Confucianism, and Taoism, formed an essential part of the ideological system of "Master Lü's
Spring and Autumn Annals". Without probing into the intrinsic value of the essence of ren nor
conflicting with the substance of Confucianism, it then gave birth to the concept of "Interactions
between Heaven and Mankind". "Shangshu" provided the inspiration for Yin-Yang and the Five
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Elements, whereas "Guanzi" circulated in an epoch when the philosophy of Huang Lao YinYang and the Five Elements prevailed. Yinyangism emphasized the importance of following
destiny and the will of the deities and then incorporated the mundane needs with the notions
elucidated in "Guanzi". Zou Yan, for example, distinguished himself in the tumult of the
Hundred Schools of Thought in the Warring States period; after that, Confucianism continued
to flourish while the heterogeneous divination and conjuration conventions of Taoism divided
and fused. The seeming decline of Yinyangism actually led to spontaneous diffusion.
Without touching upon the topic of the Five Elements, the Yin-Yang dualism and the 64
hexagrams of "I Ching" were constructed in "Yi Zhuan". In this divination book, the religious
meaning of divination and conjuration and the reverence for deities were rendered from the
perspectives of strength and gentleness, wax and wane, and stillness and motion and thus
transformed into philosophy. "To strive to better oneself constantly and never slacken, the
superior man, with his large virtue, supports (men and) things" in "Xiang Zhuan", "the method
of Qian is to change and transform, so that everything obtains its correct nature as appointed
(by the mind of Heaven)" and "Kun, in its largeness, supports and contains all things. Its
excellent capacity matches the unlimited power (of Qian)" in "Tuan Zhuan", "what is great and
originating, penetrating, advantageous, correct and firm, and in harmony, in his attributes, with
heaven and earth" in "Wen Yan Zhuan", "the yin and the yang make up the Dao, it must be the
human nature to inherit the virtue" in "Xi Ci Zhuan", and "to probe into the kernel of the truth
and the nature of human in order to attain the harmony of yin and yang" in "Shuo Gua Zhuan"
collectively constituted the morals and metaphysics of Confucianism. Therefore, Yin-Yang in
the pre-Qin period gave birth to morality, which is different from the divination and conjuration
based on the Five Elements of Yinyangism