「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.