本文試圖分殊「黃老」與春秋以降大部份知識分子之形名認識的別異，並論證其特立之形名觀，乃屬對原始思維下形名型態的轉承。故本文首自《管子 ‧水地》篇之傳說記載入手，以確定黃老有特殊型態形名觀的存在。其次，透過爬梳各界對原始形名型態之考察，指出其中主要含具三項內涵：1.於名實認知上，表現為「形名合同」之觀念。2.在制名原則上，表現為「先天存有 →聖神解譯→現象存在」之模式。 3.在形名運用上，其主要與「巫術」共伴，而衍生出名之「力量」及「禁忌」意涵。末後，透過對黃老形名理論之再檢討，使對勘於原始之形名型態，得出黃老對之有一形式上之轉承。而承繼之主要目的，則在於保證其自身「推天道以明人事」之理論架構的順利完成。

This paper attempts to differentiate between “Huang-Lao” (Huang Di and Lao Zi) and the understanding of “Xing-Ming” (designations and realities) acquired by the intelligentsia since the Spring & Autumn Period, and further proves that the unique concept of Xing-Ming in Huang-Lao thought represents a transition from that in natives think. In light of that, this paper starts from probing into legend depicted in "Guan Zi‧Shui Di" to confirm the existence in Huang-Lao thought the abovementioned concept. Through reviewing literature of the primitive Xing-Ming, this paper then identifies three major connotations of the relation regarding Xing-Ming between Huang-Lao and natives think, (1) “Union” as far as “Designations & Realities” is concerned, (2) “Transcendental Being→Sainted Being→Phenomenal Being” as far as denominating is concerned, and (3) coexisting with witchcraft and further deriving the meaning of “Power” and “Taboo” as far as the use of the Xing-Ming concept is concerned. Last but not least, this paper concludes via reviewing and comparing the theories of Xing-Ming in both Huang-Lao and natives think that the Huang-Lao Xing-Ming is a nominal transition in order to enable a smooth completion of its theoretic structure, i.e. “From reasoning the manifestation of God’s will to understanding human affairs”.