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Experience the quotation of “Yi Dao” – Assessment of the graphic study of “Yi Dao”
Author: The Purpose of Ting (Teached by Zhongshan Major Philosophy Department)
Source: “Zhou Yi Research” No. 3, 2021
Abstract: “Yi Dao” is respected as the first and the source of Tao on the one hand, and on the other hand, it is regarded as a simple and experienced divination book full of secrets. The most basic reason why this kind of inconsistent evaluation, which has been widely spread from ancient times to the present is that it lacks understanding of the pioneering experience of “YiDu”. “Term” is the term used by Kant, Huthier and Heidegger. This article summarizes its characteristics into three points, namely, the secondary nature of understanding, acquired correlation in structure, and the emergent architectural talent, and then combines the essential restoration and experience restoration of phenomenal science, and transforms the pre-experience characteristics into a research and task method. This method is both acquired because it comes from the philosophical philosophy and later because it does not develop violently dismantle the existing system from a certain acquired thing or relationship, but rather verification and discrimination of faitorical theories. Experience without losing strictness and generality is a feature of this method. With an understanding of the characteristics of experience and its way of doing tasks, this article returns to the history of Yixue Research, clears the evil paths and myths in it, absorbs the creative contributions made by the previous experience on the path of experience, and finally reminds the predecessor of “Yiyue”.
Keywords: “Yi Ji”; preview; phenomenon learning
1 Contradictory evaluations of “Yi Ji”
It is well known that Confucianism, especially ancient Chinese scholars, placed “Yi Ji” before other journals, and Taoism called “Yi Ji” “Lao” and “Zhang” the “Three Mysteries”. However, if we dismiss these light circles and view the qualitative and evaluation of “Yi Dao”, we can’t help but come up with a complete and opposite conclusion: “Yi Dao”‘s “a scope of six but not apart, and a song that turns into thousands of things but not apart” is the experience crystallization and historical precipitation of the early people. It is such a remote science, such a primary and simple style. If you can see the shadow of a certain thought or theory from it, it will at least be in its infancy. Its influence seems to provide only the nourishment of thought for the later schools of thought, especially Confucianism and Taoism.
Most contemporary scholars think that without the discovery of “Yi Ji”, “Yi Ji” is a divination book full of secrets. At most, it only has some simple philosophical thoughts that reflect the view of nature and the world by ancient times. Zhuzi’s view is the most representative: “The Book of Changes is a modern divination book… in the hands of Confucianism… and the Book of Changes was transformed into a book of Chinese philosophical embryos, and it became the earliest philosophical tradition that retains the Chinese authenticity of materialism.” [1] Guo Moruo believed that the “certified universe view” of the Book of Changes is “derived from natural observation” and is “very old-fashioned.” [2] Tang Junyi’s evaluation was lower: “JustThis book in “Yi Ji” was originally just a book of divination… This was actually the most philosophical and valuable book. “[3] Gao Heng said that it “expresses the author’s thoughts and knowledge in a piece, which contains extremely simple philosophical reasons.” Therefore, “this book” is only “ancient historical materials with certain value.” [4] Yu Dunkang believes that “Yi Dao” has a set of “abstract hexagrams and charades without profound meaning”, and its length lies in “additional A set of textual expression systems composed of hexagrams and yaograms” is a “transcendent of richer thoughts” for the development of traditional civilization. [5] Although Li Jingchun claimed that the “Book of Changes” contained proof thinking, he also said: “What is included in the philosophy of the “Book of Changes” is only the reasons for proof law, and it is not a complete proof law in modern times. It is just a guess and guess that certain aspects of certain laws that are appropriate for the proof, and it is not a complete law that has been proposed. ”[6] Huang Yusong admitted that “Yi Dao” has “philosophical meaning” and believed that “it has a serious meaning for later Chinese philosophy and Confucian philosophy”, but he still clearly stated that “Yi Dao itself is not philosophy”[7]. Yu Jinxiong, Yang Xiangkui, Liu Yuandan, Shi Mingzhi, Students such as Wu Yi also hold similar views. [8]
In other words, regarding the philosophical value and ideological meaning of “Yi Dao”, contemporary scholars either hold “as if it is said”, believe that there is no philosophical element in the most basic sense, or hold “introduction” and believe that it is fashionable. In the budding state, it has only a certain level of philosophical meaning and thinking. In short, the philosophical sentiment of “Yi Dao” itself is worth mentioning, let alone having an experienced dimension. [9]
In fact, modern and modern scholars’ comments on “Yi Dao” The price is no different from that of contemporary scholars. When they are old, the inheritance is separated. “Yi Ji” is only one of the many speculators of “Yi Ji”. In this way, the position of “Yi Ji” is obviously higher than that of “Yi Ji”, but this is just a position in the eyes of diviners. People follow the thoughts of “Yi Ji” After dying about the affairs of heaven and man, divination method gained a step further in Han Dynasty. The divination techniques such as hexagram and Najia have been continuously on the scene and have had a grand impact. Although these divination and divination techniques are based on their in-depth understanding and creative development of “Yi Dao”, “Yi Dao”‘s own thoughts However, the meaning and theoretical value, especially its prescient characteristics, have not been reflected or explored. Emperor Hanwu first established the Five Dynasties, and the interpretation and research of “Yi Dao” was greatly promoted, but because Yi Ji’s scholars have long “represented by the passage, they will be passed on” (“Book of Changes to the Book of Changes” today , Page 2), it is difficult for us to see independent and special reviews and reflections on “Yi Dao”. The “Yi Dao” “Yi Dao”, “Yi Dao”, “Yi Dao” written by Yi scholars is the “Zhou Yi Dao” that is passed down through the “Zhou Yi”. These praises are better than saying that they are singing “Zhou Yi” and are more likely to say that they are in the “Zhou Yi” The “Yi Qi” is transformed from “Yi Qi”, because their words are all from “Yi Qi”, and many of them cannot be experienced in ancient times. For example, Li Guohua once directly introduced the “Yi Qi” and “Three Talents” into his understanding of “Yi Qi”: “The Yuan Qi is filled with misty, and the three talents become images… If you take a closer look at the body, four branches and hundreds of themThe body is in line with its degree; if you take things far away, the forest will prepare its work… “The spirit is in no place but it is easy to have no body”. It is so majestic that it is hard to name it. ”[10] Cheng Xi also naturally places “玉”, “玉”, “life”, “reason” and “dao” in “Yi is a book”: “Yi is a book, the meaning of hexagrams and lines is a symbol of the images, and the feelings of all things… The sixty-four hexagrams and 384 lines are all the principles of life and the way of change. ”[11] Such words are everywhere. Many of the comments from the public are actually given on the stage of Confucianism, which hinders the further review and exploration of the theoretical thinking of ancient Suhan. Huang Zongxi’s criticism of the nine-rate schools can actually be applied to these Confucian scholars: “The Book of Changes is a book that surrounds the Six Heritages. It is broad and has nothing to do, so all the learnings of the nine schools of thought can be achieved. It is borrowed from hundreds of schools of thought to follow its statements, and the original meaning of the Changes is obscure. ”[12] Of course, Confucianism also “borrows it to express its words”, but will this approach not lead to the result of “the original meaning of Yi is obscure”? In Zhu Xi’s view, this kind of “obscure” means “slightly but not being obscure”: “There is a symbol of the “Yi”…it is useful for it… it has been applied since Wang Bi, but it has been unscrupulous but not being obscure. ”[13]
It was not until Zhu Xi divided the transactions from the head that this situation achieved a certain level of twist. At this time, for some Yi scholars, how