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The philosophical guide of Yang Jian’s “Jiyi” thinking
Author: Zhou Guangyou (Associate Researcher, Institute of Philosophy, Chinese Academy of Social Sciences)
Source: “Confucius Research”, Issue 05, 2018
Time: Confucius was in the 2570th year of the seventh month of Jihai
Yang simply regarded it as “the book of divination in Yi”, and “Yi” is essentially one. The things and their ways of transformation and transformation are all the same as “one”. From a thorough perspective, the way of Qian and Kun is also one. This touches on a number of related problems; and the hexagrams and lines are in “understanding the way of people”, and defines “Ji” by “the original intention of people or the heart of Tao”, Baoxiang Sweetheart NetworkThe nature and form are not sacred, and the essence of the Tao heart is Tao itself. Therefore, “Yi means self” another deep expression is “human heart is the way” and “heaven and man are the same”. The focus is to use Yi as oneself and to reflect Yi with the mind, and the mind contains the problems related to the mind and matter. He used “mind” as the standard for dividing the mind and the heart of the people, and the distinction between good and evil is inherently related to the relationship between mind and mind. After XuxinBao Xun’s unintentional comments Confucius proposed a kung fu discussion path with the purpose of “not being interested” that differed from the “Big Science”.
The “Jiyi” and “Yang Yiyi” written by Yang Jian are representative works of the school of mind to understand Yi. The former can be regarded as the main literature of Yixue, while the latter is the first academic work that develops his mind’s thinking with a specialized sentimental system①. Its theory and speech are profound and profound, grand but not very precise. Its focus on thinking is to use Yi as oneself and use the mind to express the ease. Some of his views, such as: “The sky is high; the earth is thick; the sun and the moon are bright; the four hours are my order; ghosts and gods are lucky”②, at first glance, they seem to be beyond common sense, and the distractions of different opinions that are difficult to understand, or the words of crazy people who have never been developed by future generations. Indeed, the above-mentioned new and distinctive statements cannot be described as far as the chapter is concerned, but should be evaluated and contested from the overall context of the work and the Confucian rejuvenation movement and his verbal system at that time.
1. Why is the way of all things and the universe a “one”?
Using “one” to combine the images of the hexagrams and the differences between various things is a very distinctive feature of Yang Qing’s brief explanation of the Yi. When he wrote “Yi Ji”, he said: “Yi is one.” [1]12 In the context of many languages, Yang Jian emphasized that “one” means “yes” means “yes”One rather than two, not many”, but it also represents the “inner divergence”, “uniformity” or “uniformity” between the topics expressed. In this way, “one” does not only represent quantitative regulations, but also a philosophical concept with specific connotations. He said:
The Tao, one is completely eliminated. Three talents, one, one, one, One thing, one thing, one thing. [1]12
The way of heaven and earth is one. [1]35
The way of heaven and man is one. [1]157
The three talents are one, one ancient and modern, one swaying, one night and night. [1]193
Knowing that all things are different, three talents are different, and one is in harmony with them, there is no difference. [1]243
From the subject he described, his words seem to form the expression of “X is one”. If the “one” here is combined with its subject, what is to be explained is the true state of the subject Or the objectivity is the definition of the meaning and connotation of the main language when a fan discovers in a photo of her ejaculation. “One” starts with the first appearance as a quantitative word, which corresponds to “many”. Some of his ideas are mostly based on the specification of quantity, such as: “Three talents and one body, and all things and one body”[1]29, Bao Sheng Sweetheart Network“The six-in-one atmosphere is the world of the universe, and the original meaning is the essence of the world”[1]35, “The six-in-one atmosphere is, one number, one path. ”[1]47 “The beginning is one thing, the difference between the main and the last, and the truth is one thing”[1]17, but when it is linked to the subject, it becomes an extremely difficult and abstract philosophical task. What is the result of “one”? What is the result of “the result of it? Baoqing.com
However, in the Yi language system, the “one” mentioned by Yang Jian seems to have a clear connotation. He pointed out that “one” is the yang line “one” in the Yi hexagram. The eight trigrams such as Qian and Kun are all the strange names of Yi. The eight trigrams talk about the changes in the Tao of Yi, and the changes in the changes in the sixty-four hexagrams, and the way of the eight trigrams has not been different. Judging from the structure system of the “Yi” itself, the yang line “one” represents the “most vigorous and lasting, and the ancient times have not yet stopped” of Yi Dao. The reason why the sky is superb and the earth is superb. The reason why people and all things are not greedy, and the changes of the three talents of Liuhe people; the affairs of people, serving the king, serving the king, serving the king, and serving the king, and receiving all the consequences are all because of its existence and its manifestations. Bao Zhun’s heart understands this and understands this but cannot speak so much, so he is painted and thoughtful. “One” “to show the world and the world.” Yang simply believes that the origin of this universe that Bao Wen realized is endless. “It can be painted but not spoken, but it can be discussed but not agreed”, “but it can be understood but not understood” [1]13, which is difficult to understand and investigate. The three hexagrams are designed to be the presentThe three talents of heaven, earth and man all become the three talents because of this. The sage is called Qian. The yin line “—” of Kun does not exist in opposition to the yang line. “Kun is the Qian of two paintings; Qian is the Kun of one painting”[1]13. The purity and undivided six-membered six-membered lines represented by Qian is one body, called heaven (this is the heaven of broad meaning, so it is easy to talk about Qian as the heaven). After the purity and purity are divided, the light and clear one is the heaven (this person is the area The meaning of the sky of the division is the earth, but the reason why the pure and the gentle ones are the natural gas and strength is also the strong one represented by the yang line of Qian. It is originally a unit, and because of its heavy temperament, it is the earth, because there are no two types of superiority, purity, husband and wife, and monarch and minister, so there are two types of yin line, which are the two types of Qian. Why do the three hexagrams relate to six? Because the sky has yang, the earth has softness, and people have benevolence, there is no difference between them, so they are mutually important to show the different ways of the Tao. It can be said that Yang simply regards Qian as “one” and uses it to obtain the internal consistency between the hexagrams in the examples of Yixue, thus making all things and things in nature uniform.
Intellect, the proposal of “one” can most conveniently explain the unity of all things. But the problem is that at most, from the perspective of the phenomenon world, there are many worlds. Therefore, “one” also has the “whole body” or “big completeness” that can be abstracted from human thinking, including “big single” or “big single” that can be used to abstract all things, including “big single” and “little single” within the small one. The problem lies in how to verify it. Liu Xiangshan once said: “I won’t say one, Yang Jingzhong said one”③, which may imply that “one” does not fail to solve the problem, or an unintentional problem. Therefore, the problem that Yang Ying had in brief is how to explain “many”④. However, this problem has been gained theoretical support from the Cheng-Zhu School of Narcotics. The reason why a thing is a thing is its “reason”. The fact that one type of thing is similar is that there is a coordinated “reason”. The same and other types of things stand up and walk down the stage. The level of “consolidation” is to “reason one” and a level of &