Wang Chuan-shan's Philosophy of Zhouyi

• Main Authors: Lin,Bo-hung, 林柏宏
• Other Authors: Lin, An-Wu
• Format: Others
• Language: zh-TW
• Published: 2017
• Online Access: http://ndltd.ncl.edu.tw/handle/2f89mh

博士 === 國立臺灣師範大學 === 國文學系 === 105 === Chuan-shan, one of the important thinkers in China, was born in the late Ming Dynasty, and encountered the disaster of the destruction of the nation; therefore, he tended to express his worries, engage in profound self-reflection, and demonstrate deep and strong thinking. The core of his thinking was “I Ching,” thus, in order to become familiar with the philosophy of Chuan-shan, it is necessary to understand Chuan-shan’s thinking regarding “I Ching.” “I Ching” is one of the five classics in China, and “Tao” is the general source and rule of life. “I Ching” Tao is the philosophy of exploring the principle of rhythmic changes in life by following “I Ching,” and thus, is a classic interpretation. Studying “I Ching” enables one to understand the slightest changes in situations through the ages and realize the source of endless life. Therefore, one can understand classics, heaven and earth, and self by studying “I Ching” to find the orientation of settlement. In order to investigate the “I Ching” Tao of Chuan-shan, this study is divided into 4 parts: reflecting the methodologies, confirming the positioning of Neo-Confucianism, exploring the principles of “I Ching” examples, and analyzing the ideas of Bagua. This study refers to the Chinese Philosophy Methodologies of Fu Wei-hsun, Liu Xiao-gan, Mou Zong-san, and Lin An-wu to understand, reflect, and criticize the methodologies, and then, understand the “I Ching” of Chuan-shan with this attitude of reflection. Moreover, this study investigates the theories of Tseng Chao-hsu’s perspective of philosophy of the mind and Chen Lai’s perspective of Neo-Confucianism. This study further investigates the ideas of Tang Jun-yi and Lin An-wu to confirm the positioning of Chuan-shan’s “I Ching” Neo-Confucianism. The core of Chuan-shan’s “I Ching” is “Qian” and “Kun,” which comprehensively explains all phenomena and interprets the changes in various hexagrams through the implicit and explicit relationships of the 12 orientations of Yin and Yang. Based on the consistency of four Saints, “Tuan” and “Yao” are consistent, while “General hexagrams” are independent. The basic principles of “I Ching” can be found through the hexagrams. “I Ching” is used for divination, as well as for study; therefore, it is the classic concepts of good or ill luck and win or loss. The idea of “I Ching” includes comprehensive concepts, demonstrates the philosophy of unity, interprets fortune through Tao, reflects on the limits of human beings, understands the changes in situations, and follows conventional philosophy. “Qian” Tao is dynamic and restless, while “Kun” Tao includes all phenomena. “Kan” Tao focuses on moderation, “Li” Tao represents light, “Zhen” Tao encourages people to understand fear, and “Gen” Tao is the understanding of stillness, “Xun” Tao is where Yin is affected by Yang, and Yang is fulfilled through Yin, while “Dui” Tao is where Yang should avoid Yin, and Yin stands in the center. While the hexagrams of Bagua all have unique meanings, they also complement one another. The overlapping of hexagrams forms unique divination. In the last chapter, this study compares the “I Ching” study of Wang Bi and Cheng Yi to analyze Chuan-shan’s Bagua ideas, reflect his interpretation characteristics, and understand how his ideas are passed down and developed.