《尹文子》「名」論歷來受到學者關注，「名」、「法」並舉的思想史現象啟發了「名」論研究的新可能。不同於分而論之的方式，新的追問針對名、法之間的「關係」發起，嘗試探究名、法何以相通以及如何相通的問題。首先，《尹文子》反思並切割形與名的相耦關係，開闢出「無形之名」的領域，強調「名」對「無形」之人文實在的創設活動，使得「名」的規定與「法」的規範得以貫通。進而，重構名、法理論的具體關聯。其一，引入「況謂之名」兼括事物本身的情況（況／名）和主體對事物的行為（謂／分、稱），在指涉「行為」的意義上奠定名、法關聯的基礎。其二，透過「名vs.分」勾連「齊俗之法」。「名vs.分」與況謂、命物之名有關，重在對民情的安頓，以「利欲與名分」為中樞，把法治奠定在名分之上。其三，透過「名vs.稱」連綴「不變之法」、「治眾之法」。「名vs.稱」與況謂、毀譽之名有關，重在君事的施為，以「職分與名位」為中樞，把名位之勢作為立法的必要條件和實效保障，以名位之分落實並保障法治的運作。

The theory of Ming in Yin Wenzi has always attracted the attention of scholars, and the phenomenon of juxtaposing Ming with Law (fa) has inspired new possibilities for the study of Ming theory. The new inquiry is begins by clarifying the “relationship” between Ming and Law, specifically the question of how they illuminate each other. Yinwenzi distinguishes Ming from Xing, and emphasizes the function of Ming to the shape the humanistic reality. This explains how the determination by Ming and the norms established by Law are two sides of the same coin. I then reconstruct the Ming-Law relationship as follows. Firstly, Ming of Kuangwei includes both the attributes of the thing itself and the subject's behavior, which establishes the relationship between Ming and Law in the sense of “behavior”. Secondly, “Ming-Fen” and the Law of Qisu are linked together. “Ming-Fen” focuses on the settlement of people's conditions. With “profit, desire and Mingfen” as the center, Law is established on the Ming-Fen. Thirdly, “Ming-Cheng” and the unchangeable Law and Law of ruling people are linked together. It emphasizes the emperor's judgment and decision. With “profession and Mingwei” as the center, Mingwei is regarded as a necessary condition and effective guarantee for legislation and to implement the operation of the Law.