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本論文全一冊，約十萬字，共分五章。 第一章導論：說明研究的動機範圍和目的，章節的安排等。 第二章天人合一的基礎：說明中國先哲和蔣公對「天」、「人」、「心」的看法，「 天」 (天道) 是合一的對象，「人」是合一的主體，「心」是合一的主動能力，三者 須充予以闡明。 第三章天人合一的本題：說明何謂「天人合一」？首先由歷代「天人關係」的類型中 ，找出「天人合一」的思想類型。其次說明先哲和蔣公對「天人合一」境界的體會。 第四章天人合一的方法論和價值論：前者方法論，在說明中國先哲和蔣公達到「天人 合一」境界的方法。後者，價值論，指出天人合一思想在中國哲學所居的地位和影響 ，並說明歷代先哲和蔣公對「天人合一」思想的重視。 第五章結論。綜合以上所述，做精要的總結，並提出「天人合一」思想，可能開展的 新方向。

本文探討《周易》經傳吉凶觀念，不欲陷入「經傳分觀」與「以傳解經」的爭執中，所以對於《易經》與《易傳》的吉凶觀念討論，採取調和方式，也就是運用「經傳分觀」者的優點，回歸《易經》與《易傳》於各處之時代來加以討論各自的吉凶觀念；運用「以傳解經」者的優點，看《易傳》對《易經》的吉凶觀念，是如何的詮釋。並且嘗試整理存在卜辭中「吉凶觀念」的形成初期，到存在於《周易》經、傳中的「吉凶思想」，由此，一方面得以梳理《周易》經、傳間吉凶觀念承續與再現的問題，一方面得以此為基礎，論析《周易》經、傳思想與思想史間的互動關係，就吉凶思想，追尋其形成、轉化的軌跡，或許更能瞭解《周易》所蘊藏的價值內涵，及《周易》思想與其他思想間的授受關係。 職此，筆者之研究，第一章為緒論，即討論《甲骨卜辭與周易經傳吉凶觀念思想研究》之研究動機與目的，接著討論其研究範圍，之中包含時間與材料兩種範圍的討論，繼而回顧前人對於《周易》中，有關「吉凶」觀念方面研究成果，從中得出當前研究概況，最後提出本文的研究方法與研究進路。 第二章首先對《周易》經、傳形成背景中，可能的思想資源作一探溯，透過殷墟甲骨卜辭中的探問，觀察先民對於吉凶觀念有何種認知、運用與作為，及如何從對卜辭中吉凶的解讀，以達趨吉避凶之道。 第三章探討由甲骨卜辭進入到《易經》中，《易經》吉凶觀念的內容為何？又《易經》對甲骨卜辭中的吉凶觀念繼承與發展了哪些？而從卜辭到《易經》卦爻辭這一時期，恰好歷經商末到西周初的歷史大轉變，其中「思想文化的變化」是殷周之際最顯著的變動。因此，當《易經》卦爻辭，經歷殷周之際的思想文化轉變後，對《易經》卦爻辭中的吉凶觀念和天人關係，起了何種影響？《易經》作者們回應時代潮流，表現於卦爻辭中，其吉凶內容與思想與先前的卜辭，有何不同？此皆是本章所要說明的論點。 第四章探討《易傳》對《易經》吉凶觀念的繼承與發展。我們可從《彖傳》與《象傳》對卦義、卦爻辭的解釋看，《周易》已不只是占筮吉凶用的典籍，而且成了依據天道變化，處理生活得失，治理天下國家和進行道德修養的指南。《易傳》對《易經》的吉凶觀念，有往哲理化發展傾向。而這一發展與春秋戰國時期思想文化變動有關。所以，筆者本章首先探討軸心期思想文化有何突破？而此突破對《易傳》的作者們，起了何種影響？而《易傳》作者們回應時代課題下，其吉凶觀念與天人關係為何？而對《易經》的吉凶觀念與天人關係，有什麼繼承與發展之處？《易傳》的人文化發展如何？此皆是本章的討論重點。 第五章為結論。討論本文研究發現與心得、未盡待研究之處。 / The purpose of this paper is to investigate the auspicious concept of “Chou Yi” classics and commentaries; without involving the arguments of “division of scriptures and commentaries” and “scriptures explained by commentaries”, this paper uses a compromised approach to discuss the auspicious concepts “Yi Scriptures” and “Yi Commentaries”. That is to apply the advantages of “division of scriptures and commentaries” to discuss the auspicious concepts, respectively, in the era when “Yi Scriptures” and “Yi Commentaries” originated and apply the advantages of “scriptures explained by commentaries” to observe the auspicious concepts of “Yi Scriptures” interpreted from the standpoint of “Yi Commentaries”. It intends to collect and organize the initial stage of “auspicious concept” contained in inscriptions and the “auspicious thinking” existed in scriptures and commentaries in “Chou Yi”. Thus, this study examines the inherent and recovery issue of auspicious concepts between scriptures and commentaries of “Chou Yi” in order to discuss and analyze the interaction among the thinking and thinking history of “Chou Yi” scriptures and commentaries. In terms of auspicious thinking, this paper intends to explore the course of its formation and transformation so that people may have more understanding of the content of “Chou Yi” and the reciprocal relationship between “Chou Yi” thinking and the other thinking. Based upon the above objectives, the first chapter of this paper is an introduction to discuss the research motive and goals of “Auspicious Concepts of Oracle Bone Inscriptions and ‘Chou Yi’ Confucian Classics and Commentaries” and the research scope, including time and materials. Next, previous research results of “auspicious” concepts in “Chou Yi” are explored to understand the current findings; finally, research method and prospect are presented in the article. In Chapter 2, the background of “Chou Yi” scriptures and commentaries is studied to investigate the possible foundation of thinking; by exploring oracle bone inscriptions from Shang Dynasty, cognition, application and actions concerning ancient people’s auspicious concepts are observed and how they interpret the indication of oracle bones for pursuing auspicious indication and avoiding bad lucks. Chapter 3 investigates the auspicious concepts in “Yi Scriptures” contained in the oracle bone inscriptions. It also examines the inherent auspicious concept and its development from oracle bone inscriptions in “Yi Scriptures”. During the time between inscription to “Yi Scriptures” divination when a historical transition occurred in the end of Shang Dynasty and early West Chou Dynasty, “changes of thinking culture” is the most significant transformation during the era of Shang and Chou. Hence, after the cultural transition in Shang and Chou Dynasties, what effect of “Yi Scriptures” divination due to the auspicious concepts and relationship of heaven and human contained in “Yi Scriptures” divination. In response to changes of time, what difference between the divination content presented by the authors of “Yi Scriptures” and the ancient inscription is the focal point stated in this chapter. Chapter 4 examines the heritage and development of auspicious concept in “Yi Scriptures” from “Yi Commentaries”. From the divination interpretation of “Tuan Commentaries” and “Image Commentaries”, “Chou Yi” is not only an ancient book of divination and also becomes a guideline to deal with life, govern a nation and the world, and to have moral trainings based upon changes of natural revolution. There is philosophical tendency in the development of auspicious concept of “Yi Scriptures” from “Yi Commentaries”. This development is relevant to the cultural and thinking changes during the era of Spring Autumn and Warring States. Hence, this chapter begins with the breakthrough of thinking culture during a core period and what effect of this breakthrough on the authors of “Yi Commentaries”. In response to the issue of times, what is the auspicious concepts and relationship of heaven and human from the authors of “Yi Commentaries”, what do they inherit from “Yi Scriptures” and what are their developments? How is the cultural development of “Yi Commentaries”? These are all the crucial discussions in this chapter. Chapter 5 is the conclusion to discuss research findings, lessons learned and follow-up efforts to be focused for the study.

研究董仲舒之政治思想，以春秋繁露、史記、漢書及其對策、書論、賦頌、文集為主 要資料，並參佐當世及以前與其政治思想有關之記載，與後人著作之引申和評述。為 力求研究態度之客觀及無所偏失，多方旁徵博引，以使理論與史實兼顧。其中雖偶語 涉稱羨或評騭，亦皆出自內心對其思想之體認，非敢故意抑揚損益，妄加臆斷。 本論文之內容分為導論、第一章至第六章、結論。 導論：主要說明董仲舒政治思想之性質與義蘊，俾對其思想先有一概括性之認識。 第一章：董仲舒之牛平與著作。仲舒生於鈿漢初，據考證約在惠帝與呂后年間。景帝 時為博士，善治春秋，學士多師尊之。武帝即位參與賢良對策，任江都相，從此為武 帝所重，位未鼎足，知在公卿之上。中廢為中大夫。因為人廉直，公孫弘嫉之，乃薦 為膠西相，恐久獲罪，病免歸家，以修學著書為事，年老以壽終於家。仲舒所著，皆 明經術之意，及上疏條教，凡百二十三篇，而說春秋事得失，聞舉、玉杯、蕃露．清 明、竹林之屬，復數十篇，十餘萬言。而今所傳者，除漢書所載等外，要為春秋繁露 一書。春秋繁露之真偽問題，論者頗多，惟莫衷一是。吾人以為其書為後人收輯而成 ，縱或非全由仲舒所著，然中多根極理要之言，作為研究其政治思想之用，當無不可 。 第二章：董仲舒政治思想之時代背景與淵源。四漢初七十餘年間，正為中央集權君主 專制形成之過程，亦正是道、法、儒三家思想爭勝之時期。道家思想之全盛是在高祖 至文帝時期，其間採「清靜無為」，與民休養生息之政策，府庫充盈後，思圖以振作 ；文景時代申韓刑名之學興起，法家得勢。及自武帝即位，遂採「罷黜百家，獨尊儒 術」之政策，儒家自此定於一尊，成為中國學術思想之主流，仲舒處於道法儒爭勝之 時代，自亦深受時代之影響，而其思想淵源卻以儒家及陰陽家者為主，故漢書謂仲舒 為「始推陰陽，為儒者宗」。 第三章：董仲舒論人性與正名。仲舒論政以人性為起點，從人性論可了解其論政之態 度。孟子主張性善，於為政重明倫教；化荀子主性惡，其論政重體法制度；仲舒謂性 有善質而未全善，故重仁義禮。 /

「易經」是中國哲學中重要的經典。「易經」的內容蘊含豐富的智慧，後代多位學者也用畢生的心血去研究。宋代程頤與朱熹更是透過對「易經」的詮解，發揮了自己的想法。本論文希望透過研究程頤與朱熹兩人註解「易經」之異同，瞭解二人對於天人關係的看法，並且從中創造出新的見解。論文規劃總共九章，包括了第一章緒論和最後一章的結語。 第一章緒論主要說明研究動機與目的，前人研究成果，以及文獻探討、學者專著介紹。第二章「理學易中的天人一本論」則說明程朱的時代背景、師承關係。程頤和朱熹的理學可能直接來自於張載與邵雍的啟發，以及「誠」的繼承。第三章及第四章分別討論「伊川的理學及易學」以及「朱熹的理學及易學」，說明二人之理學及易學重點與重要的概念。伊川由理氣區別「形而上」和「形而下」兩個概念，這兩個概念是出自於《易傳》＜繫辭上＞：「形而上謂之道，形而下謂之器」。朱熹主要是由「理」與「氣」的關係說明，在程朱思想體系中，「理」乃是「道」，是形而上的；「器」是「形而下」各別具體的事物。第五章「易學脈絡下的天道觀」主要探討《易》的本體論天道觀、宇宙論。並從自然化的「天」有其規律，而瞭解其中之「理」，從「天」到「天理」，從「天理」到「理一分殊」(universality and particularity)。第六章「宋代理學與易學交錯脈絡下的朱熹仁說」主要探討外在的「理」Li，落實到「人」的身上，從易傳的「生生之德」(The Moral of Creative Creativity)到程朱的「仁者天地生物之心」(Benevolence is the Heart of the Heaven and the Earth to Produce)、「格物致知」(“The extension of knowledge through the investigation of things”, and “the attentiveness of the mind”)。程頤的工夫論是透過「涵養需用敬，進學在致知」(In cultivation one needs attentiveness；in the advancement of learning, one needs the extension of knowledge.)的方法，按照程朱學派的看法，「格物」是為了從有形之物中體認超越的「理」。由「格物」以「窮理」達到天人關係之廣大悉備之和諧（All-comprehensive Harmony）。第七章、第八章則從多元的觀點，將程朱易之天人關係以現代的方式詮釋，第七章探討程朱在「人生哲學」的異同，包括個人的修身、內聖以及家庭等層面。第八章討論程朱易在社會群體上的異同。包含政治層面、經濟層面以及教育層面等，以及第九章的結論。 / Among all Chinese philosophical works, I-Ching is one of the most important classics. It is not only abundant in wisdom, but has also inspired many scholars to devote their lives to researching into it. Two of such scholars are Ch’eng Yi and Zhu Xi in the Sung Dynasty, who based their theories on and developed their philosophical thoughts by a thorough interpretation of I-Ching. This dissertation intends to create a new insight into I-Ching by first exploring the similarities and differences between Ch’eng Yi ’s and Zhu Xi’s interpretations of I-Ching, and then delving into the two scholars’ comprehension of the relationship between the cosmos and humanity. This dissertation is divided into nine chapters, including the introduction and the conclusion. The first chapter, The Introduction, elucidates the motivation and purpose of this research, examines the research results of the antecedent scholars, explores related literatures, and provides an introduction of some predominant scholars as well as their works. Chapter Two, Haven amd men in union of I-ching of New-Confucianism, illuminates the background of Ch’eng and Zhu’s era as well as their mentor-follower relationship.The immediate stimulus for Ch’eng Yi and Zhu Xi, however, seems to be the thought of Chang Tasi and Shao Yung. To discuss Sence of truthfulness(誠). Chapter Three and Four respectively elaborate on ” Ch’eng Yi I-CHING exegesis and the formation of Neo-Confucianism” and ” Zhu Xi I-CHING exegesis and the formation of Neo-Confucianism,” illustrating the two scholars’ dominant ideas and important concepts on Neo-Confucianism and Book of Changes. Ch’eng Yi distinguishes between what is “within shapes” and what is “above shapes”. The origin of these two terms is traceable to “Appendix III ” of the Book of Changes: “ What is above shapes is called the Tao；what is within shapes us calledthe implements.” Zhu Xi maintained that all things are brought into being by the union of two universal aspects of reality: Chi（氣）, sometimes translated as vital (or physical, material) force; and Li(理), sometimes translated as rational principle (or law).In the system of Ch’eng Yi and Zhu Xi, this distinction corresponds to that between the abstract and concreat in Western philosophy. The Li and Tao which is “above shapes,” or, as we say, abstract；while the “implements,” by which Ch’eng Yi and Zhu Xi mean particular things, are “within shapes,” or, as we would say, concrete. Chapter Five, TianTao (Inner Roots of ordering the world ) of I-ching, mainly expounds I-Ching’s Ontology and Cosmology, with a purpose of attaining a comprehension of Li through realizing the regularity of natural, and then moves further to understand T’ien Li（the natural law）from T’ien (heaven)，and universality and particularity from T’ien Li（the natural law）. Chapter Six, Song Dynasty I-Ching exegesis of Jen(humanity) of Ch’eng- Zhu school of Neo-Confucianism, mainly explicates the way people put the theory of “Li” into practice, mainly through a comprehensive understanding of the following concepts: The Moral of Creative Creativity, Ch’eng and Zhu’s philosophy of “Benevolence Is the heart of the Heaven and the Earth to Produce,” and “The extension of knowledge through the investigation of things”, and “the attentiveness of the mind”. Ch’eng Yi ‘s method of spiritual cultivation is expressed in his famous statement : “In cultivation one needs attentiveness；in the advancement of learning, one needs the extension of knowledge. ” According to the Ch’eng –Zhu school, the purpose of the “investigation of things” is to extend our knowledge of the eternal Li. Li are abstract and things are concrete. We investigate the abstract through the concrete. What we as a result come to see lies both within the eternal world and within our own nature. The more we know Li, the more our nature, ordinarily concealed by our physical endowment, become visible to us to All-comprehensive Harmony. Both Chapter Seven and Eight interpret Ch’eng’s and Zhu’s concepts of the relationship between the cosmos and humanity from modern and multiple perspectives. To be more specific, Chapter Seven elucidates the similarities and differences between the above-mentioned two scholars’ “philosophy of life,” including their speculation on a person’s self-discipline, inner sage and the aspects of family. Being sage inside and being kingly outside " is the centralized embodiment of the confucian ideal personality . its " connotation consists of high perfection of individual inner morality and achievements of administering the state well and ensuring national security as a result.Chapter Eight, on the other hand, discusses the two scholars’ similar and different arguments on communities, inclusive of political, economical and educational aspects. Lastly, Chapter Nine, the final chapter of this dissertation, offers a conclusion to this dissertation.