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 LaoZi）and the understanding of “Xing-Ming”（designations and realities）acquiredby the intelligentsia since the Spring & Autumn Period, and further proves thatthe unique concept of Xing-Ming in Huang-Lao thought represents a transitionfrom that in natives think. In light of that, this paper starts from probing intolegend depicted in《Guan Zi‧Shui Di》to confirm the existence in Huang-Laothought the abovementioned concept. Through reviewing literature of theprimitive Xing-Ming, this paper then identifies three major connotations of therelation regarding Xing-Ming between Huang-Lao and natives think,（1）“Union” as far as “Designations & Realities” is concerned,（2）“TranscendentalBeing→Sainted Being→Phenomenal Being” as far as denominating isconcerned, and（3）coexisting with witchcraft and further deriving the meaningof “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 theoriesof Xing-Ming in both Huang-Lao and natives think that the Huang-LaoXing-Ming is a nominal transition in order to enable a smooth completion of itstheoretic structure, i.e. “From reasoning the manifestation of God’s will tounderstanding human affairs”.