易學研究首先應當區分《周易》之經與傳的差別，古經雖含有相當豐富的人生哲理，但還不足以成為正式的哲學著作。易學的哲學化始於受諸子思潮啟發之《易傳》若將《周易》經傳與道家著作一併聯繫考察，其間《易經》一一《老子》(道家)一一《易傳》的發展脈路歷歷可循，尤其可見《易傳》之辯證思維、自然觀與宇宙論主要淵源於道家。首先，〈彖傳〉接受老子之「道」的影響，將「元」之概念哲學化，提升至道論的層次，「乾元」、「坤元」正是老子「道」、「德」概念之轉化。同時，老子也接受坤卦卦辭之「忱」的啟迫，將「牝」與「雌」、「母」聯繫'導引出虛、靜、柔、順與不爭等一系列老學中的重要概念。其次，老子的辯證思維模式初始受《周易》古經之啟迪，其後在道家各派中被加以發展，復於戰園中晚期為〈易傳〉所繼承，透過《周易》古經一一〈老子〉(道家)一一《易傳》之發展，形成中國古代辯證思維模式的哲學體系。〈彖傳〉是《易傳》各篇中最早將《周易》哲理化的哲學著作。其由「乾元資始」與「坤元資生」所展現的萬物生成論、「雲行雨施，品物流行」所描繪的自然觀與「保合太和，萬國咸寧」所揭露自然與人文的整體和諧皆反映了道家思想的精神與內涵。

When dealing with the Zhouyi one first has to differentiate between the main text (Yijing) and the commentaries (Yizhuan). Although the main text contains some philosophical thoughts, a structured philosophical outlook can only be found in the commentaries. If we look at the relationship between the Zhouyi and Daoist thought, we see a line of development that leads from the Yijing to the Laozi and from the Laozi further to the Yizhuan. The influence of the Laozi 、on the commentaries can be seen in several ways: 1. The Tuanzhuan adopts the dao of the Laozi to give the notion of yuan a philosophical interpretation. Furthermore the relationship between the qian-yuan and the kun-yuan reflects the dao/de relationship in the Laozi. 2. The dialectical thinking of the Laozi was on one hand inspired by the Zhouyi, on the other hand later daoist thought elaborated his thinking and influenced the commentaries (Yizhuan). 3. The Tuanzhuan reflects in his theory on the origin of all beings (wanwu), his view on nature and his interpretation of the relationship between man and nature c1assical daoist attitudes.