歷來研究義理派《易》學者頗多，多半都集中在王弼的《周易注》及其易學思想。不過，吳承仕先生《經典釋文序錄疏證》曰：「自元嘉來，《王易》盛行，讀闕《繫辭》以下不注，故自謝訖謝專注《繫辭》，皆記輔嗣而作，其同以玄遠為宗可知也。自韓氏專行，而各家並廢。」意即王弼除了六十四卦的注解之外，都未及《繫辭》等傳。到了韓伯，他在王弼《易》學思想體系的基礎上，補了王弼《周易注》之缺，以建立義理派《易》學的理論體系。接著，到了唐代，孔穎達主要以「義理」解《易》而著成《周易正義》，將魏晉以來義理派易學發揚光大。本文擬對韓康伯《繫辭傳》注的易學思想內容及其特徵作一探討，以期確立韓康伯在義理派《易》學史上的地位和貢獻。

There have been a lot of studies on the doctrine of Yi, and most of them focus on Wang Bi's Exegeses of Zhou Yi and his doctrine of Yi, But beside the exegeses about the 64 diagrams, his writing didn't relate to works like Xi Ci, while Han Kang-bo, on the basis of the doctrine of Yi, made up for the deficiency of Wang Bi's Exegeses of Zhou Yi and established the theoretical system of the philosophical doctrine of Yi. Then in the Tang Dynasty, approaching Yi from the philosophical perspective, Kong Ying-da wrote Zhou Yi Zheng Yi and developed the philosophical doctrine of Yi, which had had its origin in the Wei and Jin Dynasties. This essay was intended to explore the concepts and features of Han Kang-bo's Xi Ci Zhuan, in order to affirm his status and contribution in the history of the philosophical doctrine of Yi.