自唐銊、羅根澤判定《尹文子》為「偽書」後，《尹文子》乏人研究，但據晚近學者研究，今本《尹文子》即劉向所見之《尹文子》，其內容亦與先秦諸子所論述之尹文子思想主張一致，《尹文子》思想內容涉及道、名、法，正是劉向所言：「自道以至名，自名以至法；以名為根，以法為柄。」並反映戰國初期，由宗法封建過渡到法治專制的政治社會的思想。他以道家自然主義論形名，以形名論建立其法治論，開啟了後代法家刑名法術的先河。他的形名論保留了中國邏輯史豐富的史料，並區別了「名」、「分」及「名」、「稱」的不同，影響了後來的名家；他主張的「萬事皆歸於一，百度皆準於法」，更是後來法家韓非所奉為圭臬者。

Scholars indifference to Yin Win Zi were affected by the conclusion of Tang Yue and Luo Gen Zhe, that is, one "book of dubious author". Yet studies of Scholars nowadays pointed out that the Yin Win Zi we read today is the same of what Liu Xiang of Han Dynasty read, and its contents is the same of the thought of Yin Win Zi introduced by scholars of Xian Qin. Dao (Way), Ming (Names), Fa (Law) in Yin Win Zi are exactly what Liu Xiang commented: " Dao leads to Ming, Ming leads to Fa, Ming is fundamental, and Fa means of governing." It reflects the political and social thoughts of Early Warring States Period, corresponding with the transitional period of society of patriarchal, feudal to that of autocracy of law. His argument on Xing (Forms), Ming (Names) based on Daoist's Naturalism, his governing by law based on his theory of Xing and Ming. It's the foundation Yin Win Zi established on which later Legalist School of Xing, Ming and Fa expounded their arguments. His arguments on Xing, Ming is the main sources of historical material of Chinese Logic History. The difference between Ming (Names) and Feng (Duties),between Ming and Cheng (Agreement) he pointed out affected later Legalist School. "All things ends in one, all rules bases on law." Those view of his became criteria to later Legalists Han Fei.