由於背甲數量較為稀少，再加上背甲表面多盾紋、齒縫，不似腹甲、胛骨光滑平整，卜辭釋讀顯得較為困難，因此鮮少引起學者的注意，專以此議題為研究的文章遠比腹甲、卜骨稀少。背甲刻辭數量雖然較腹甲少，但若以拼綴完整的大片背甲來看，其字數及內容重要性並不亞於腹甲。經過筆者通盤整理後，發現王卜辭背甲數量並不少，總計約有六千二百餘版。本文在分組分類的基礎下，對這一批背甲進行相關研究。 本文分為七章，第一章介紹研究背景及目的、研究方法，以及目前學界研究殷墟背甲之概況。第二章至第六章，分別針對 組、賓組、出組、何組、黃類的背甲卜辭從事相關研究。研究內容包括：背甲卜辭的分類與整理、背甲文例的歸納，以及背甲事類討論。除此之外，本文也會根據各類組所呈現的不同的內容，逐一進行細步之分析。第七章則綜合前幾章的研究成果，並提出相關結論。 / Research in tortoise shell inscription hardly drew attention to the scholars owing to the interpretation difficulties of shield lines and seams on the surface and the amount of tortoise shell is few. Comparing with the smooth surface tortoise plastron and shoulder blade, few tortoise shell studies were carried out. However, as far as the importance is concerned, the content meaning and number of words in a fully joined together tortoise shell is equivalent to tortoise plastron. After sorting out in this study, a great amount, about 6,200 pieces, of royal oracle bone inscription was discovered. This research in tortoise shell is studied under the foundation of group classification. Seven chapters are concluded in this thesis. The research background and purpose, research method and the description of current academic research in Shang Dynasty will be introduced in chapter 1. The tortoise shell inscription of Shi groups, Bin groups, Chu groups, He groups and Huang groups are researched in subsequent chapter 2 to chapter 6. The content in this research includes the classification of tortoise shell inscription, the inductive inference of the grammar of turtle carapaces inscriptions and a discussion of tortoise shell category. Besides, a detailed analysis is carried out according to the different contents for each group. Finally, the conclusion of this study was made in chapter 7 base on the former research achievements.

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.

本文廣泛的探討了從遠古到秦漢時期先民對風這一自然現象的崇拜意識，初步將古人的風神崇拜原因分為兩大類，包括因為處於地理環境上的多風性質或伴隨風而來的天象而成為風神化身的自然神崇拜和季風氣候下風向和季節的必然性所衍申出的風向與時節對應的具神聖性之傳統觀念。並指出後者是古代風神崇拜的主流，從早期的利用瞽者聽風以判定時節到刻有四風和代表四季徵象的四方風名甲骨，更衍成以風向與時節的對應與否來判定兵家攻守或醫家虛實的依據都是這一支風神觀念極度發展的結果。 　　本文在探討中國古代風神崇拜之餘，並從文字學的角度論風字的產生與演變過程，其次更由四方風名甲骨片的文字指出了經典上文字的來由及歷來經說不當之處。 / This is a comprehensive discussion on early man's worship and consciousness of the natural phenomanon of wind,from ancient times until the Han period.First of all the reason for early man 's wind spirit worship are divided into two main categories : includingthe natural spirit worship of the many types of wind in an inhabited geographical environment or the natural phenomena which accompany wind and become the embodiment of wind spirit; and the traditional concepts and the effect of the season and climate on the direction;the inevitability of the development of wind direction and the corresponding times of the spirit divinity moreover,the discussion point out that the latter is main trend of ancient wind spirit worship, from the use of the blind in early times to feel for wind to judge the times and season,to the (four corners wind name) oracle bone carved with the four winds and the symbol of four season,it is further developed to the corresponding non coprespondance of wind dire- ction and times to determine military manoeuvres or the bases for madical fact. These are all the results of the extreme degree of development of this branch of wind spirit concept. 　　This discussion,in addition to exploring ancient wind spirit worship in China,also discusses,from a linguistic point of view,the emergence and the development process of the character wind furthermore,the discussion uses the words carved on the (four corners wind name) oracle bone fragment to point out the origin of characters contained in the classics, and also to point out any in appropriate areas which have existed until now in the ex-planation of the classics.