陰陽五行說起源甚早，流傳亦廣。先秦時代以鄒衍（305－240 B.C.）為代表的陰陽家最著，至漢儒則從陰陽五行的脈絡來詮解儒家內在主體性的仁義道德，此說成為漢代思想之基底，後人以此謂「漢代學術是一宇宙論中心的思想」。此思潮並未隨時代學風之遞嬗匿跡，即使到了儒學復甦的宋代，在朱子（1130－1200）文獻中，猶見緒餘，而這股餘波似乎後勁十足，在浙中王門季彭山（1485－1563）的文獻中，也出現了類似的說法，這在以良知為首出的陽明（1472－1529）學中，的確頗為特出。本文擬從深具自然哲學的「智藏說」此視角，窺探彭山如何詮解性德及其格物說，以期揭示其學說為人所忽之意義。

The origin of yin yang doctrine is very early and its influence has been extensive. Tsou Yen (305-240 B.C.) is often mentioned as the representative thinker of the yin yang school in the Shih chi. Most scholars have suggested that cosmology was a subject in Han Dynasty, because philosophers's in Han emphasis were on the concepts of yin yang and the Five Agents (i.e. Elements) , even they interpreted human nature that is originally good in Confucianism. The theory of the yin yang developed along all dynasties, including Neo-Confucian, ex. Chu- Hsi. Likewise, the yin yang theory has also appeared in Ji Ben's literature, who was a thinker of Wang Yang-ming school. This essay on these signigicant impacts in Ji Ben's doctrines, especially focus on his human nature and the practice of investigating things, should be interpreted his thought more clear than past.