易學史上，易學家們普遍將〈泰〉、〈復〉、〈姤〉三卦〈大象〉文辭中「后」作為「后王」或「繼體之君」來解，從文字學的角度來看，這種觀點存在問題。從西周青銅彝器銘文上稱王后為「君」，傳世文獻記載西周政治實行王與后分治、王后管理女官系統、參與祭祀、立市、親桑蠶；《周禮》內小臣之職守與西周青銅器〈蔡簋〉銘文記載的宰蔡的職守「出入姜氏令」相合，及其它有關王后發布命令，輔佐天子，參與政事的史料；可以證明〈泰〉、〈復〉、〈姤〉三卦的〈大象〉文辭中的「后」作「王后」來解，更為合理。釋「后」為「王后」，亦與《周易》陰陽並重的的基本思想相契。

According to the history of Yi-ology, Yi-olgists commonly explain the “Hou” in the Da Xiang Zhuan of the there divinatory symbols of “Tai”, “Fu”, “Gou” as “the successor of king”. In the view of philology, this explanation is still problematic. In fact, the bronze inscription of Xi Zhou dynasty named queen as “Jun”, historical documents also recorded the separated rule of king and queen. Queen is in charge of the system of female officers, participates in the worship ritual, sets the market and manages silkworm production. In the book of Zhou Li, Nei Xiao Chen’s duty is in line with Zai Cai’s duty, namely “go in and out of Jiang’s order”, which is recorded in the inscription of Cai Fu, a bronze of the Xi Zhou dynasty. This is also a relevant historical data about how queen issues orders, assists the king, participates in the politics, which can prove that the “Hou” in the “Daxiang” of the three divinatory symbols “Tai”, “Fu”, “Gou” should be understood as “the queen”. Interpreting “Hou” as “queen” is also in line with the basic idea of Yin Yang in ZhouYi.