论文共有六章。由于正始之前的易学前人成果颇丰，且这一时期的易学思想作为汉末易学思想的延续，从学术传承和思想逻辑上和之后的易学思想多有不同，故本文虽为魏晋南北朝时期的易学研究，主要研究内容是从正始时期开始。王弼是易学史上极具代表性和转折性的人物，论文对王弼易学思想的论述不局限于他对义理易学的发扬和创新，力求多侧面的立体的理解王弼易学。竹林时期的易学思想在阮籍、嵇康和向秀等名士的带动下，更多关注天人合一下人与自然的和谐发展，关注对性情与人格的讨论。两晋时期是义理易学与象数易学激烈交锋的时期，玄学家郭象在其玄学思想体系形成过程中，易学思维方式成为源泉。韩康伯、干宝和郭璞对王弼易学有不同程度的承袭，而对两汉以来的象数易学的继承和创新，为后来唐代义理易学和象数易学的统筹发展奠定了基础。南北朝时期易学发展呈现出错综复杂且绚烂多彩的局面。少数民族政权对易学的研究和实践成为他们学习汉族儒家文化的窗口，南北朝经学家的迁徙促进了易学思想的南北交融，此时的文学艺术的繁荣与易学思想交相辉映。刘勰作为伟大的文学家，其《文心雕龙》与《周易》的关系之密切，绝不仅仅是简单地互相影响与运用。他既是文学家，也可称得上是易学家。《文心雕龙》以文学为表征，随处彰显着其易学的思维方式，在谈到《周易》时，刘勰也总以富含文学特征的语言来表述。梁武帝作为政治家，解易与治国互为体用，从文化统治的措施到选拔人才的标准，甚至其艺术鉴赏与创作的美学意识，都与《周易》有千丝万缕的联系；颜之推在开一代家学传统的同时，易学思想潜移默化润物无声。 这一时期，社会环境的剧变、学术体系的开放，促使易学相对于其它时代，更为自由地活跃于社会各个层面交融。天灾人祸的环境下追求占卜的社会风俗、讲究中和协调、亲近自然且不拘一格的文学艺术、追求君子人格的人生理想与经世致用的政治实践无不打上了这一时期易学特色的烙印。通过研究，论文主要得出三点结论：第一，从象数易学与义理易学的此消彼长来看，魏晋南北朝时期的易学经历了象数易学与义理易学互相争锋到逐渐融合的过程。第二，就易学研究的思想旨趣来看，这一时期的易学注重对个人性情和圣人政治的阐发，尤其强调经世致用之学。第三、易学思想是魏晋南北朝时期的思想主流，在儒佛道各种思想杂糅发展的历史时期，易学不仅是各种思想体系联系的纽带，更是与社会各方面产生了良性互动。易学作为一门专门之学，具有高度的开放性、包容性，需要与之相适应的宏大的学术视野与学术胸怀。《周易》是中国传统文化的源头活水，中国传统文化又反过来滋养升华了易学。因此，必须加强易学与其它学科之间互动的深度、力度和广度，从中国古代易学思想史发展进程中寻找并探究这一良性互动，并将其规律发展延伸至现代易学研究中，以期为现代易学发展与现实社会发展做出贡献。

An overview of the development of Yi-ology in Wei Jin Southern and Northern Dynasties shows that Yi-ology is core part of academics in this period in that Zhouyi and its ideas could be found through the whole period of Wei Jin Southern and Northern Dynasties，which demonstrates the feature of Zhouyi that “people apply Zhouyi to daily life without noticing it”.  The dissertation consists of six chapters along with an introduction，which describes the scope of document，meaning of the study，its methodology and innovations.Wang Bi was a representative figure in Yi-ology history,who marked a turn in Yi-ology. This dissertation studies Wang Bi's thoughts not only in terms of his promotion and innovation of Yili Yi-ology. During the Bamboo Time， the Yi-ology，proposed by famous brains like Ruan Ji， Ji Kang and Xiang Xiu，focused on the harmonious development of human and nature as stated in “heavens and human being one” and stressed discussion of temperament and personality. Jin Dynasty (265 AD – 420 AD) saw the fierce conflicts between Yili Yi-ology and Xiangshu Yi-ology. Guo Xiang， a scholar of xuanxue，adopted the thinking pattern of Yi-ology and developed a thoery system of xuanxue. Han Kangbo， Gan Bao and Guo Pu，who somehow followed the Wang Bi's studies on Yi-ology，retained and developed the studies of Xiangshu Yi-ology of Han Dynasties (206 BC-220 AD)，and thus laid foundation for the co-development of Yili Yi-ology and Xiangshu Yi-ology in Tang Dynasty (618AD-907AD). Yi-ology enjoyed complicated yet flourishing development during Southern and Northern Dynasties. The governments of minor ethics learned the Confucism of Han ethic through study and practices of Yi-ology while exchanges of Yi-ology between the north and south parts was increased by the migration of scholars of Yijing. This age witnessed flourishing literature and arts accompanied by the increasing popularity of Yi-ology. Li Xie，a writer as well as a Yi-ology expert; Emperor Liangwudi， a statesman， held that the relation between Yi-olgoy and statesmanship was that of theory and pratices; Yan Zhitui， who founded the family instructions，was also deeply influenced by Yi-ology. Compared with other ages， the drastic changes in social environment and the varied and open academic system during this period allowed Yi-ology to more freely and actively interact with all parts of society. Yi-ology during this period is markedly influenced by the social practices that was obsessed with divination，which was a product of the natural disasters and an-made calamities， literature art that followed the idea of compromises， nature-friendliness and despise of rules， the life ideal of pursuit of gentleman personality and political practices of pragmatism.