本文由西漢儒法合流的思想趨勢出發，指出叔孫通是漢代法家化的前驅。賈誼、董仲舒承其後主張禮為主，法為輔的相互為用說。司馬談〈論六家要旨〉嘗謂漢代儒家博而寡要，勞而少功，然而帛書《易》之〈要〉篇理要治國的觀點與《商君書．農戰篇》的察要治國說相契合。《韓非子．揚權篇》不但明言治國「毋失其要」且在〈姦劫弒臣篇〉主張賞罰二柄是勸用人力及禁邪防姦的必要工具。帛書《易》〈謬和〉篇對中孚卦九二爻辭之闡釋與韓非子同調。儒家重德尚賢，法家重智用賢，帛書《易》〈易之義〉接合儒法。因此，本文確認帛書易說是具有法家傾向的法初儒家易學。

　　　　　 This article examines the situation in the Western Han Dynasty where the Confucianism and Legalist schools began to converge. A predecessor to this tendency was Shu Xun Tung, a Legalist of the Han Dynasty, Jia Yi and Tung Shu-chung. Si Ma Tan described the Han Dynasty Confucianists as being “scholarly without using what was pertinent” and “assiduous without achieving results”. The “Yi” section of the Silk Scrolls discussing “pertinent: points” as a means in ruling a country coincides with this notion of “using what is pertinent” as a similar method in the Shang Tun Shu, Agriculture and War Chapter. The Han Fei Zi emphasizes “not ignoring what is pertinent” in ruling a country. It also emphasizes using rewards and punishments in persuading the people to refrain from evil and debauchery. A section of the “Yi” Silk Scrolls proceeds form the same vein. Confucian’s revered “virtue” and admired the worthy, while the legalists’ revered “wisdom” and employed the worthy. The “Yi” Silk Scrolls connect the Confucian’s and Legalists. Consequently, this article contends that the “Yi” Silk Scrolls have definite Legalist tendencies in Confucian “Yi” studies.