《易緯》作為漢代《易》學的重要一環，其內涵相當豐富，與漢代《易》學及經學的整體關係也非常密切。前人對《易緯》材料的搜集已經趨近完備，但是對於《易緯》文獻的整理，以及對其蘊含的思想內容的分析尚不夠細緻，尤其是不能將《易緯》和鄭玄的《易緯注》結合起來，作一綜合的討論。 鄭玄的《易緯注》是對《易緯》的詮釋，其中體現了鄭玄的《易》學思想。但和《易緯》一樣，由於時間久遠，缺乏整理，它的來源十分混亂，內容又多有錯誤。本文試圖以鄭玄《易緯注》為視角，對《易緯》和《易緯注》做兩方面的工作。一是對文獻作進一步的整理，一是對二者的思想內容進行分析。 本文第一章對研究目的和研究現狀作一概述，說明此項研究的意義。第二章關注漢代的《易》學背景與鄭玄的生平、學術背景和注釋風格。今存《易緯注》有許多內容已非鄭玄之舊，通過對鄭玄學術背景和注釋風格的分析，可以判斷今本的真偽。第三至五章是對今存《易緯》八種的具體分析，分為解題、校勘與考據、詮釋與述評三個部分。其中，第三章對《乾鑿度》、《稽覽圖》作分析，第四章對《辨終備》、《通卦驗》作分析。第五章則對《乾元序制記》作分析，並對殘缺嚴重的《坤靈圖》予以簡要說明。第五章的附錄部分，指出《是類謀》注和《乾坤鑿度》注不是鄭玄所注，不能作為本文的研究對象。第六章為結論，指出《易緯》和《易緯注》具有的文獻和思想意義，以及鄭玄《易緯注》之於鄭玄經學思想的價值。 / Yiwei（《易緯》） is one of the most important elements in Yi （《易》）study of Han dynasty. It had rich meanings and close relation with other parts of Yi studies of Han dynasty as well as other studies of Confucian classics. The literature of Yiwei has been almostly collected before. While the collation of the texts and understanding the thoughts of it haven't been done carefully, especially the comprehensive research of Yiwei and Zhengxuan's（鄭玄，127-200） Yiweizhu（《易緯注》） remains untouched. Zhengxuan's Yiweizhu is the annotation of Yiwei, which reflects the thoughts of Zhengxuan's Yi study. However, due to the long history and the lack of arrangement, it had very messy origins and many mistakes in its contents. This essay attempts to sort out the literature and analyze their thoughts in the view of Zhengxuan's Yiweizhu. The first chapter of the essay includes the overview of this research topic and explain the its importance. The second chapter emphasizes the Yi study of Han dynasty, Zhengxuan's biography and his background. Many of the existing contents in Yiweizhu were not authentic, which can be discriminated by Zheng's annotating style. Chapter Three to Five contains the specific analyzation of the eight pieces of Yiwei, which covers the bibliographic research, collation, verification, annotation and critics. The research of Qianzaodu（《乾鑿度》） and Jilantu（《稽覽圖》） is showed in Chapter Three. After that the research of Bianzhongbei（《辨終備》） and Tongguayan（《通卦驗》） is conducted in Chapter Four. Chapter Five involves the close attention to Qianyuanxuzhiji（《乾元序制記》）. Moreover, a brief description of the severely-damaged Kunlingtu（《坤靈圖》） is also made in the same chapter. The appendix in Chapter Five points out that Shileimou（《是類謀》） and Qiankunzaodu（《乾坤鑿度》） were not written by Zhengxuan. The summary is taken out in Chapter Six and reveals the significance of Yiwei and Yiweizhu in the field of literature and thoughts, as well as the precious value brought by Yiweizhu in Zheng's study of Confucian classics.

管理學的新趨勢是系統觀念，而今日的經濟學則偏於實證面，而不重規範面。蓋氏則 將經濟納入政治、社會合於一爐而治之，此種歷史相對觀認為：環境一變遷，所有的 學說因係基於從前的事實而發展，皆需重新修正，才能適用於今日。 蓋氏認為技術的衝擊，使得大公司興起，而且技術專家取代了以往資本家的地位，並 以廣告來操縱消費者的欲望。大公司權力的興起和生產者主權的存在，使得完全競爭 和消費者主權的假設，完全崩潰。而大公司和政府機構之間，交易的頻繁，人才的交 流，使得兩者界限模糊，這種官商聯合陣線使得軍事支出增加，並引起資源分配的失 衡。解決之道，在以教育喚起消費者的自覺，發展對抗大公司的力量，並投票予能代 表公益的政治家，冀其能追求社會福利的最大。本論文將敘述上述觀點，並予以評估 之。