requestId:684c3e367307a6.77043053.
The plot form of the Book of Changes and its pseudo-studyappreciationappreciationappreciationappreciationappreciationauthor: Korean Via (professored by Heilongjiang University of Literature and Literature, PhD)
source: Beijing Social Sciences, Issue 10, 2020
Abstract:The Book of Changes is not only the first of the “groups”, but its form of development is also a model, and has had a profound impact on the occurrence and development of Chinese pseudo-study. The historical evolution method of heaven, image, passage and transmission in “The Book of Changes” has formed three forms of reflection, mainly based on the mutual influencing of heaven and man, the idea of image, and the introductory of logic. They are manifested in the simplicity of the simplicity. The mutual induction logic of heaven and man contained in the hexagram, shaping the development of literature, literary techniques, and literary effectiveness in the poetry guise; in the process of “approaching the body” and “farCaring online car and horse feesTaking objects” not only affects the abstract thinking in the poetry, but also opens the precedent for the “traditional” criterion; the proof relationship between “philosophy” and “ethics” in transcribes has prototype value for the composition of the theoretical infusion form of “heaven virtue-man virtue-cultural virtue” in poetry. The form and thinking of “The Book of Changes” not only have the dual meaning of academic and motivation, but also is inspiring to the real literary criticism and literary commentary.
Keywords: The Book of Changes; 小性行; Psychology
The Book of Changes 1 has a strong position in Chinese civilization. It not only ranks first among the “groups”, but also affects the Chinese people’s thinking and preservation methods. Anyone who believes that its basic thinking and method of hexagrams appeared before the Zhou Dynasty, and to the end of the Shang Dynasty and the beginning of the Zhou Dynasty, had certain scales of colors. This color not only includes the name of the model hexagram and the symbols, but also has the power to further develop subtle meanings, thus transforming the “Zhouyi” from all divination books on meaning into philosophical books. By the time of his age, under the efforts of Confucius and his life, the 2 “Book of Changes” was further realized. At the same time, the Confucius Gate scholars also used the “Ten Wings” as the preface to “explain their meaning”, and 3 (P10) made it a great masterpiece that encompasses the universe and life, the simplicity and reality. After the Han Dynasty, scholars conducted a broad and profound “re-illustration” of the “Book of Changes”, which can be seen as a reflection of the development of Chinese learning. During the construction process, the “Book of Changes” has experienced three stages: hexagrams, repetition, and transcendence, which are also the three components of the “Book of Changes”. The hexagram symbol forms the first key point of sensibility (consciousness) for the experience world, and masters the concrete world with the abstract symbols. The basic method is to look up and look down. There is no language involved in this stage; the second key point of simultaneous language (gua word, yao word) is used as the preface to abstract (gua word), which is the “True” as “The state of “the next words”. From Mi Xi to the big department of the early Zhou Dynasty, the “Yi” “mainly based on images”. After the end of the Shang Dynasty, the learners took a step forward to clean up and fill the fragmented hexagrams, and thus developed a mature system; the structure of the translator became the third key to language, which was compared with BaowomanIn the first two aspects, the “Yihe”‘s spiritual activity is more obvious, more protruding than the attached traces, and the contemporary and subjective nature of the light has been concentrated. In line with the above three light layers, the “Book of Changes” has formed three light forms from a macro perspective: the form of heaven and man, the form of image and the form of morality. These three forms are the main purpose of studying Chinese literature syllables The necessary learning meaning is to arise, so I will discuss it in detail below.
1. The form of heaven and man and the form of heaven and man
“Wenxin Diaolong·Zongju” says, “Therefore, discussion, reconcile, and preface, the “Yi” is the first one.” 4 (P30) Discussion, speaking, reconcile, and preface are the forms of existence in modern Chinese poetry, which can fully understand the historical value of the “Zhou Yi”. Start by conducting the form of heaven and man彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� The humble and high are worthy of one’s position, and the title is valuable.” “The Book of the God of Said” says, “The way to establish heaven is called yin and yang, the way to ascend to the times is called softness and silence, and the way to establish people is called benevolence and silence.” “The Xu Gua of Said” also says, “There are six-harmony and then there are thousands of things,… There are kings and ministers and then there are highs and lows, and then there are highs and lows, and then there are some wrongs in the righteousness”, etc. In the historical landscape of the witch civilization gradually fading out, ” Liuhe has become a “god” recreated by people in the emotional era. In the intuitive perception of the four-hour rounds, rain, snow, and frost, “Liuhe” is more realistic than the mysterious tribal pictures. They have become the connection between people and the abstract world. Therefore, when Zhang Xueyan talks about the nature of the “Book of Changes”, he politely said that it belongs to the saints’ books “Observing the World” and “Teaching” , It is originally “natural of the law of nature”, and it is believed that “The Book of Changes uses the way of heaven to understand human affairs.” 3(P39)
The beginning of the abstract system of the “Book of Changes” is “—” and “–” and eight basic objects composed of them. These eight objects are combined with two combinations of “willing to be tempted” methods. Auspicious, reminds the rules, and the sixty-four hexagrams are formed from this. In the six hexagrams, in addition to extending the basic thinking of the three hexagrams, there are often more flexible expression methods. They not only realize the expansion of the “image” layer, but also double the expression space of “image”, thereby encapsulating the meaning of the six and the emotions of the human being as much as possible. Like “Tai”The hexagram is the image of “upper, earth and earth”. The meaning of this hexagram is “The six-in-one interaction and all things are connected, and the high and low interaction and their ambitions are the same. … The right way is long, and the gentleman’s way is eliminated” (“Guan Jue”). It is obvious that the reference of the hexagram is from Liuhe to Wanyi, and further expands to the real life, and finally comes to the basic principle of correcting people’s self-cultivation, and “the daily life of birth” is stored in it. For example, in the “Zhu” hexagram, Gen is lower than Kun, which is like a mountain underground. Although the mountain is high and steep, it is hidden under the earth, and it takes the meaning of “not showing off”, “the way of heaven is full and the knowledge is more abundant, the tunnel is full and the flow is full… Human nature is bad and full and the knowledge is like. He is respectful and light, but humble but cannot be surpassed: the end of correcting people” (“Guanqiu”), which extends from the way of heaven and tunnel to human nature, and then it is a metaphor for correcting people. After the “Book of Changes”, the dimensions of the Liuhe in the “Tai” hexagram and the “Zuo” hexagram gradually faded, and the color between people began to strengthen, and its “domineering meaning” and “self-cultivation meaning” were further highlighted. 5 From the perspective of the situation, almost every sixty-four hexagram is the same. The practice of using the hexagram to symbolize the sky and to describe people with the symbol not only laid the foundation for the unique position of the “Book of Changes” in the Six Paths, but also made it an externalizing body for the characteristics of Chinese civilization.
The Book of Changes, which uses the way of heaven to reflect the world, has gradually become the basic thinking method of Chinese people, and has had the most basic impact on literature. This affects three aspects: the current reflection of the occurrence of important bodi
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