The Positive School in the late stage of Joseon Dynasty pursued the original meanings of Yinyang(陰陽) and Wuxing(五行), and thoroughly rejected the creation principle of all things and the transformation principle and etc. The original meanings of Yinyang(陰陽) examined through Shuowenjiezi(『說文解字』) were the place where the sun shines brightly(陽地) and the place where the sun doesn’t shine(陰地), that is, shade and light. In addition, the Wuxing(五行) meant wood(木), fire(火), land(土), metal(金) and water(水), which are necessary in daily life. Yet, these meanings changed metaphysically starting from Guanzi(『管子』).Most scholars of the positive school in the late stage of Joseon Dynasty didn’t use Yinyang(陰陽) and Wuxing(五行) metaphysically, but with their original meanings, and said that people using them would become wealthy. Regarding Jeong Yak-Yong(丁若鏞)’s Yinyang(陰陽), it was regarded as the thing necessary in daily life in Zhongyongjiangyibu(『中庸講義補』). Wuxing(五行) were also mentioned as the object needed in daily life in Shangshuguxun Hongfan(『尙書古訓』 「洪範」). The principles of coexistence of Wuxing(五行) and incompatibility of Wuxing(五行) appeared in Zhouyisijian(『周易四箋』) and other scriptures, but there were no scriptures that gave perfect explanation about the coexistence and incompatibility of Wuxing(五行).Therefore, they couldn’t acknowledge the coexistence and incompatibility of Wuxing(五行). Wuxing(五行) is not the creation principle of all things, but means the objects necessary in daily life. Nowadays, diverse activities are being performed around us with regard to Yinyang(陰陽) and Wuxing(五行), but we need to think that it is an object needed in daily life, and how much it will become of help in daily life.