一般人談到章學誠時，往往只注意到他的史學成就，且章學誠本人亦素以史家自期，然處在經學復興時期的清代學術氛圍中，章學誠卻也不免要寫出許多以經義為主題的文章，諸如:〈易教〉、〈書教〉、〈詩教〉和〈經解〉等系列作品，來與時代對話。其中〈易教〉篇除了提出「六經皆史」的重要經學論點外，章學誠對於《易》學亦有其獨到的見解。 本文首先探究章學誠〈易教〉篇所論及六經的些許看法，其以為六經是先王政典的歷史記錄，因而提出「六經皆史」的論點，並企圖尋求能貫通六經的本質所在。再者，分析〈易教〉篇對《易》義的解誼，其中統攝說明了《易》道的特質，並進而秉此一準則，以判別夏、商、周三代《易》學的不同處，並主張《周物》具有經世致用的功能，而《連山》、《歸藏》則列為卜筮之書。本文最後將控討章學誠論《易》道與曆法的關係，觀其如何尋出兩者間的共同性及互靈表裡的可能性。

The research is to recognize the roles and essence of the Six Classics and the book of Changes on the points of Chang Hsueh-ch’eng’s view in I-chiao〈易教〉. Firstly, explore his interpretation of the Six Classics. Considering the Six Classics is a chronology record of the dynastic histories, Chang not only reveals he preeminent thinking of lin-chin-chieh-shih (the Six Classics are records of history)「六經皆史」, but also trys to find out the essential unity among. Secondly, Basing on the I-chiao〈易教〉interpretation points analyzes and addresses the unique perspectives of I 《易》in the Hsia、Shang(Yin) and Chou Dynasties. Furthermore, asserts that Chou-I《周易》 has the capacity of governing the statecraft to reach toward the greatest usage; and the Lien-shan《連山》and Kuei-Cang《歸藏》are as books of divination. Finally, cross reference to obtain the mutual content between Taoism (道) and Calendar (曆法).