鄭孝胥晚期思想的意義尚未獲得學界充分的討論，特別是「夜起庵」時期（1926-1932）這段生命經驗正好落在「辛亥革命」以後、「滿洲國」成立之前的模糊地帶，容易使人遺忘，或是輕忽其學術價值。而鄭孝胥的抉擇自有歷史公評，放置於「知人論世」的解釋傳統裡無可避免地形成一道難題。據此，在理解政治、道德和文學可能帶來的研究限制以後，本文嘗試以新的觀察視角考察鄭孝胥晚期思想。從「辛亥革命」為遺老帶來的傷痛說起，再重新挖掘「北京政變」之於鄭孝胥的意義：鄭氏作為保衛溥儀離開紫禁城的主導者，終於見證原有的政治理想竟是如此遙不可及。事過境遷以後，將赴天津的鄭孝胥決意開啟最後一場政治追求，並具體反映在「夜起庵」的命名行動上。且看鄭孝胥如何拾回「夜起」，轉化為通向政治理想的技術，將是理解鄭孝胥晚期思想的重要面向妙門關鍵

During the latter part of Zheng Xiaoxu’s life, his thought had a significant impact, especially the period from 1926 to 1932, after naming his house as Ye- Qi. However, Zheng’s thought was mostly being ignored between the time of these two major events, the Revolution of 1911 and the establishment of Manchukuo. Among academics, Zheng was generally denounced as a traitor to his country, which means the Han Chinese, for he served as Prime Minister of Manchukuo during the latter part of his life. Therefore, not taking political views and moral criticism into consideration, this thesis focuses only on the thought of Zheng’s later life. So far as Qing loyalists were concerned, it was noteworthy that they were deeply hurt by the Beijing Coup, and the sadness was way more than the Revolution of 1911, or any historical event. On the other hand, Zheng played a key role during the time of the Beijing Coup, for he was responsible for keeping Xuantong Emperor safe from abduction. Yet, after leaving the Forbidden City, the political situation of that time always frustrated Zheng. He then made up his mind to wait for the right moment to act in Tianjin. Meanwhile, Zheng kept practicing painstakingly, naming his house as Ye-Qi. The house name, Ye-Qi, represented him in the later part of his life, as well as his pseudonym; therefore, it had a great significance. To sum up, this thesis mainly discusses Zheng’s political poetry and interprets his situation