可能受邵雍「占則屢中」的筆記小說影響，邵雍及其《皇極經世書》、從未得到正確的評價：或目之為術數書，或高舉為高深莫測的儒門「奇書」。本文試以自然與歷史為中心，採討邵雍其人及其書。 　筆者以為《皇極經世書》旨在從宇宙的角度解釋現象世界變化的規則。由於過去儒學傳統不重玄思，《皇極經世書》不得不借助具有神秘色彩的思想資源：如漢儒的象數易學等。而且邵雍本身也樂於利用自己精通術數的大名．一方面加強了天人合一理論的可信性，一方面又掩飾自己義理發揮的不足。為了合理化《皇極經世書》神秘化的傾向。他更借孔子「百世可知」的說話為自己作說，並且暗示自己為當世的主人。 　誠然，邱雍《皇極經世書》將自然與人事歷史的變化歸結為「有」，代表著北宋初年儒者對抗佛教的其中一種努力。可是宋明理學的大方向是走向理性化，討討重點則偏向人性本身，邵雍的學術也就得不到正確的評價。

　　　　　Opinions on Shao Yung and his book Huang-chi ching-shih shu are varied. Some charged him as a fortuneteller and his as a genius philosopher whose book is beyond comprehension. With regard to these comments, this essay attempts to reconsider Shao Yung's idea of nature and human to examine his life and his work. According to Huang-chi ching-shih shu, Shao Yung aimed at explaining the principles of changes in the phenomenal world by the universal point of view. However, it did strike his readers as mysterious in many ways. Since past Confucians were not keen in cosmology, Shao Yung was indebted to those mystical resources, such as the numerological speculations of Han Confucians. In theoretical level, Sao Yung had little interest in humanity; and he manipulated the legends about his foreknowledge in order to strengthen his own cosmology, He also quoted Confucius to justify himself and implied that he was the contemporary sage as well. Indeed, Shao Yung should be credited for his effort in expanding Confucian metaphysics against Buddhism. His interest would hardly conciliate with the rationalization of the Neo-Confucians, thus his philosophy was neglected.