本文以《詩經‧大雅‧文王之什》為研究對象，試圖結合文王形象與鄭玄《毛詩箋》研究，而主要關注鄭玄說《詩》所呈現的文王形象，及其與鄭玄個人學術關懷、漢代社會環境的關係。先秦已見用《詩》者以文王作為政治道德典範。到了漢代，文王仍是儒者用以勸諫今世帝王、君主也以此自許的模範。此間反映出詩教與以《詩》為諫書的觀念。被譽為集東漢經學之大成的鄭玄也並不完全脫離此一脈絡，《毛詩箋》是他寓作於述的實踐，對於文王形象的理解與詮釋蘊含了他的理想王道理念。本文將研究範圍設定為《詩經》中直接描寫與頌揚文王具體行止最多的〈大雅‧文王之什〉，同時列舉《傳》《箋》以利對照分析，由此探討鄭玄在毛《傳》的基礎上如何詮釋周文王。但基本仍是將鄭玄《毛詩箋》中的文王形象視為一個獨立的研究對象，並討論文王形象在鄭玄《詩經》詮釋中如何從對於單一歷史人物的描述擴及至普遍性的典範，而與《毛詩箋》其他論及為政之道的箋注相互呼應。本文的目標在於透過鄭《箋》文王形象研究，找出具體例證以說明東漢經學雖有所謂學術化傾向，但不是就此走向與現實社會脫離聯結的道路

This article focuses on the image of Wuang（文王） in Zheng Xuan（鄭 玄） Maoshijian（《毛詩箋》）, especially the Decade of ＂Wuang＂（文王之 什） in ＂Da-Ya＂（大雅）. My purpose is to explore how Zheng Xuan constructs Wuang as a great leader and a sage king by annotating Maoshi（毛詩） and Mao's Zhuan（毛《傳》） in order to reflect on the relationship between the image of Wuang, Zhang Xuan's personal academic concern, and the social environment of the Han dynasty. Wuang was thought as an excellent model monarch while the intellectuals using poetry since Pre-Qin. And the image of Wuang still played effectiveness in the Han Dynasty. Confucianism considered those poems as a political admonition with the concept of the moral education through Shijing（《詩經》）in the Han Dynasty. This social context leads Zheng Xuan put his theory into practice. By comparing Mao's Zhuan and Zheng's Jian（鄭《箋》）, I attempt to recognize Zheng's further explanation of Wuang based on the image in Mao's Zhuan. This explanation eventually helps us understand Zheng's view on the ideal way of being a sage king. Through analysis and discussion of the explanation of Zheng's Wuang image, the article indicates that while the professionalization of academic study was in development, the Confucian Classics in the Eastern Han Dynasty wasn't completely separated from the reality at that contemporary time