戴震生於清朝雍正、乾隆之際，其學術風潮由總結明亡之因而轉向實學，此轉向正提供了氣學得以成熟發展的環境。因此，戴震在此學風下，加上自身由服膺程朱，到開始反對程朱之學，甚而批判其摻雜佛老不復孔孟儒學宗旨。故其思想產生變化，冀透過經典考據，藉由溯源的方法以回歸儒學之義理，所以戴震具體將羅欽順、王廷相以來的氣本體論，豐富其本體內涵，以「陰陽五行，氣化之實」說明本體之氣因內在二五比例的不同，因而生成萬殊之世界。此不僅合理詮釋世界之多樣性外，更指出程朱以絕對形上本體之理解釋氣化世界之多變，是與經驗事實相違背。再者，戴震重氣之實踐，認為一氣通貫形上下，不僅消融天人之別，更將本體之道德義賦予形下人倫日用中，並使人成為唯一的道德實踐者；此不但讓氣化宇宙具人文精神，亦證明了人的價值。故此透過對戴震「氣」的分析，以推見其「天地間百物生生，無非推本陰陽」的基本主張。
Dai-Zhen, Ching Dynasty, was born between Yong-Zheng and Qian-Long two emperors. Because of the fall of Ming Dynasty, the academic trend at the time shifted from pure theoretic practices to practical applications. This change provided the study of Chi an environment to mature. Thus, under this kind of atmosphere, Dai- Zhen switched from a firm supporter of Cheng-Chu Neo -Confucianism to opposing them; going as far as stating their principals contain elements of Buddhism and Daoism, therefore cannot represent the ideas of Confucius. This prompted him to try to find the true meaning of Confucius' ideas by studying old documents. Dai- Zhen complemented Lo-Chin Shun and Wang-Ting's idea of Chi, using ”Yin-Yang and five elements, concrete content of the change of Chi” to illustrate how the different ratios of elements in a body can create various changes. Not only does this theory rationally explained the versatility of the world, it also pointed out how unpractical Cheng-Chu's ”metaphysics” theory is at performing such task. Dai-Zhen also placed a great emphasis on the practical application of Chi, thinking that Chi can go through visible and invisible, not only diminishing the differences between man and nature, but also possessing a virtuous meaning. This implied that man has the ability to exercise virtuous deeds, making this versatile world not only humanistic, but also proving the value of man. So through Dai-Zhen's analyzing of Chi, we can conclude that in his understanding, nothing of this world is born without the aid of the Ying and the Yang.
