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1、Chapter TwoPhilosophy and ReligionwYi Jing(Book of Changes)wConfucianismwTaoismwBuddhismwMoism and LegalismYi jing(Book of Change)A book of wisdom,a book of history,a book of philosophy,a book of poetry,a book dealing with the universal laws of the development of things,one of the five classics of C
2、onfucianism and Taoism.The Eight Trigrams(concept)The bagua(八卦;literally“eight trigrams)is a fundamental philosophical concept in ancient China.It is an octagonal(八角形的)diagram with one trigram on each side.The concept of bagua is applied not only to Chinese Taoist道教 thought and the I-Ching,易经but is
3、also used in other domains of Chinese culture,such as fengshui,martial arts武术,navigation,and so on.There are two possible sources of bagua:Pre-King Wen Earlier Heaven order wThe first is from traditional Yin and Yang philosophy.The interrelationships of this philosophy were described by Fuxi in the
4、following way:无极生有极,有极是太极,太极生两仪,即阴阳;两仪生四象:即少阳、太阳、少阴、太阴,四象演八卦,八八六十四卦wThe Limitless(Wuji)produces the delimited,and this is the Absolute(Taiji)The Taiji produces two forms,named yin and yangThe two forms produce four phenomena,named lesser yang,great yang(Taiyang also means the Sun),lesser yin,great y
5、in(Taiyin also means the Moon).The four phenomena act on the eight trigrams(ba gua),eight eights are sixty-four hexagrams wKing Wens orderwAnother philosophical description of the source is the following,attributed to King Wen of the Zhou Dynasty:When the world began,there was heaven and earth.Heave
6、n mated with the earth and gave birth to everything in the world.Heaven is Qian-gua,and the Earth is Kun-gua.The remaining six gua are their sons and daughters.Central themewAll things run their cycles and no situation remains unchangeable.wIt offers hope in the depth of despair,and warns of destruc
7、tion at the height of success.wThis is the philosophy of Yin,Yang and change.How the book Yi Jing came into beingwFuxi created the eight trigrams which are symbolizing the basic elements of a recognizable universe:heaven,earth,thunder,water,mountain,wind,fire and lake.wAt the end of Shang dynasty,Ki
8、ng Wen of the state of Zhou stacked the trigrams on top of one another,making sixty-four hexagrams.wThen,the oracle announcements of the hexagrams were annotated and embellished by Confucius,and Ten Wings was attached to it.Yin and YangwEverything is constituted by the interplay of two modes of ener
9、gy,yin and yang.wYang-masculine in character,male property of all kinds-active,warm,dry,bright,procreative and positive.wYin-female or negative principle in nature-fertile and breeding,dark,cold,wet,secret mysterious.wYin and Yang are at the root of all things,and together in alternation they are th
10、e moving force of our world and all its manifestations.wThe idea of two basic elements forms the foundation from which the Yi Jing was constructed.The book of OracleswAt the beginning the book of changes was a collection of linear signs to be used as oracles,by putting together three lines,Yin or Ya
11、ng,in all possible combinations to represent the eight basic elements.wThe sixty-four hexagrams were created by stacking trigrams upon trigrams.wEach hexagram has an opening text called“the judgment,each of the six lines of a hexagram also has its own text.wYi,this character means“change,simple,not
12、easy(not easy to understand).But if we grasp their essence,it is quite simple.wYi Jing assesses both the current moment and the dynamic forces of the future,already implicit in the present.wThe language has an austere(简朴的)poetic quality and the message conveyed by the text is often obscure晦涩的.The bo
13、ok of philosophywThe underlying idea of the whole is the idea of change.The theme is that yin and yang alternate in an unending sequence and that an extreme situation must change to make room for opposite elements.wThe second element is its theory of ideas.The eight trigrams are images of states of
14、things.This view is associated with the concept that every event in the visible world is the effect of an“image,that is,of an idea in the unseen world.wThe third element fundamental to the Book of Changes is the judgment,which,as it were,clothe the images in words.The Book of HistorywIn the filed of
15、 Mu king Wu delivered a historical speech.wOn the day of the public gathering,wA new order is proclaimed.wKing Zhous armywNone will rallywSome will attack.wIf there is no determination in the heart,wDisaster will befall.How to Use Yi Jing(art of divination)wCast a hexagramwOriginal hexagram(initial
16、situation)-changed hexagram(eventual development)wThe dynamics of change expand the 64 static hexagrams into more than four thousand patterns of development.wThe real possibilities are limited only by your imagination.wCoin oracle-to toss three coins six times in succession.wA stack of six lines wRe
17、ading the messagewGeneral rulesw1.no changing linesw2.not all,read the changing linesw3.all changing,special treatment.Read the changed hexagram.How Yi Jing Was Usedwactual use of Yi Jing can be found in Zuo Zhuan.wthe free and individualistic way to interpret Yi JingwGeneral use of BAGUAw彖，即材，通“裁，有
18、裁断之义。裁断一卦之义的文辞，叫彖辞。彖辞也叫卦辞。w周易?中的象，是指卦象。卦象取法自然之象。那么什么是自然之象呢？自然之象是指自然界事物所呈现的容貌、形态，如日月星辰所呈现的象称为天象，山川草木所呈现的象叫地象。而?周易?中的象，就是对自然界中的物象加以概括整理，并通过卦表现出来的。从释一卦来看，又可分为两局部：大象、小象。大象是释卦象，小象是释爻象。w第59卦 Huan(Hun)/Dispersion Dissolution w卦辭 Hun intimates that(under its conditions)there will be progress and success.The
19、 king goes to his ancestral temple;and it will be advantageous to cross the great stream.It will be advantageous to be firm and correct.w象曰 The wind drives over the water.Image of Dispersion.Thus the kings of old sacrificed to the Lord And built temples.w彖曰 Dispersion.Success.The king approaches his
20、 temple.It furthers one to cross the great water.Perseverance furthers.w上九 爻辭：He dissolves his blood.Departing,keeping at a distance,going out,is without blame.w象曰：His bloody wounds are gone:-he is far removed from the danger of injury.w 九五 爻辭：His loud cries are as dissolving as sweat.Dissolution.A
21、king abides without blame.w象曰：The accumulations of the royal(granaries)are dispersed,and there is no error:-this is due to the correctness of the position.w六四 爻辭：He dissolves his bond with his group.Supreme good fortune.Dispersion leads in turn to accumulation.This is something that ordinary men do
22、not think of.w象曰：He scatters the(different)parties(in the state),and there is great good fortune:-brilliant and great(are his virtue and service).w六三 爻辭：He dissolves his self.No remorse.w象曰：He has no regard to his own person:-his aim is directed to what is external to himself.w九二 爻辭：At the dissoluti
23、on he hurries to that which supports him.Remorse disappears.w象曰：Amidst the prevailing dispersion,he hurries to his contrivance(for security):-he gets what he desires.w 初六 爻辭：He brings help with the strength of a horse.Good fortune.w象曰：The good fortune attached to the first SIX,divided),is due to the
24、 natural course(pursued by its subject).w第59卦 风水涣 w卦辭 涣：亨。王假有庙，利涉大川，利贞。w象曰 风行水上，涣；先王以享于帝立庙。w彖曰 涣，亨。刚来而不穷，柔得位乎外而上同。王假有庙，王乃在中也。利涉大川，乘木有功也。w 上九 爻辭：涣其血，去逖出，无咎。w 象曰：涣其血，远害也。w九五 爻辭：涣汗其大号，涣王居，无咎。w象曰：王居无咎，正位也。w 六四 爻辭：涣其群，元吉。涣有丘，匪夷所思。w 象曰：涣其群，元吉；光大也。w六三 爻辭：涣其躬，无悔。w 象曰：涣其躬，志在外也。w 九二 爻辭：涣奔其机，悔亡。w 象曰：涣奔其机，得愿也。w
25、 初六 爻辭：用拯马壮，吉。w 象曰：初六之吉，顺也。ConfucianismwLiterary heritage-the Four Books and Five ClassicswThe Great Leaning,The Mean,Analects,and MenciuswBook of ChangeswWell-known five Relationships:ruler-minister,father-son,husband-wife,elder-and-younger brother,and friend-friend.wThe doctrine of reciprocity(互惠)
26、and neighborliness:“Within the four seas all men are brothers.“Do not do to others what you would not want others to do to you.wCentral doctrine:the virtue of ren.w“A man of ren loves others Five cardinal virtueswRen,the will to show benevolence to others(the root)wYi,righteousness by justice(the tr
27、unk)wLi,moral ways of conduct(the branches)wZhi,wisdom(the flower)wXin,faithfulness(the fruit)How Confucius molded the soul of our nation and shaped the national character?w“Great and Revered Teacher a teacher for all generationswOur national spirit and national character-loyalty and piety,affection
28、 and love,faithfulness and righteousness,peace and harmony.Loyalty and pietyw子贡问曰：“有一言而可以终身行之者乎？子曰：“其恕乎！己所不欲，勿施于人。wZi Gong asked:“is there any one word that can serve as a principle for the conduct of life?Confucius said,“perhaps the word reciprocity:do not do to others what you would not want other
29、s to do to you.Affection and Lovew梵迟问仁，子曰爱人。w志士仁人，无求生以害仁，有杀身以成仁。wMen of virtue will not seek to live at the expense of their virtue.On the contrary they will sacrifice their lives to preserve their virtue.Faithfulness and Righteousnessw子曰：“不义而富且贵，于我如浮云。wConfucius said,“riches and honor acquired by u
30、nrighteous means are to me as drifting clouds.wLater Mencius developed these words into“one,who would not corrupt before riches and honors,nor swerve in poverty nor bend under pressure and power,can be considered as a great man.Peace and HarmonywConfucius said,“a gentleman is always calm and at ease
31、 while an inferior man is always worried and full of distress.w子曰：“君子坦荡荡，小人常戚戚。w子曰：“人不知而不愠，不亦君子乎？wIsnt he a man of virtue,who doesnt feel annoyed when others do not understand him?Selected Readings from Analectw子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？w子曰：“学而不思那么罔，思而不学那么殆。w子曰：“三军可夺帅也，匹夫不可夺志也。wplease
32、try translate these words into English.The Dross of Confucius and Confucianismwtoo much emphasis on virtuewnot considering the stream of historywlooking down upon the labouring people and womenMencius and His PhilosophywThe second sagewThe philosophies of Kong Zi and Meng Ziw“the people rank the hig
33、hest,the land and grain comes next,and the ruler counts the leastwAll man are born virtuous.Every person can be a sage.Mother Mong Cut Apart the Cloth to Teach the Son a LessonMother Mong Removed the Living Place Three Times to Provide the Son with a Good EnvironmentMother Mong Regulated the FamilyT
34、aoismwLiterally,the word Tao means“a way or“a road.In general,it means“the way to go.wThe Tao philosophy has rich contents,yet it may be summed up in two points:w1.Wuwei-a state of mind as well as a cardinal principle towards life.w2.De-power of morality,or power for good.wWuwei-nonaction,quietudewa
35、s a state of mind-to achieve peace and quietness of mind,Zuowang or sitting and forgetting,fasting of the mind.wcardinal principle-do not allow outside things to entangle ones person,let events take their natural course,adopt an easy-going and unforceful manner,follow the way of life according to th
36、e way.wDe-the power of naturalness,of simplicity,even of weakness.w上善假设水，水善利万物而不争。处众人之所恶，故几于道。wThe highest good is like water.wWater benefits all things generously without striving with them.wStaying in the lowly place that men disdain,wIt is close to the Tao.wprinciple towards life is based upon th
37、e belief that“returning is the motion of the Tao.wthe Taoists believed that“things turn to their opposite when they reach the extreme.w“good fortune lies within bad,bad fortune lurks within goodThe story of Lao ZiwLao Zi-the father of Chinese philosophywDao De Jingw81 chapters,wide range of subjects
38、wFrom the laws of the universe and heaven and earth,to the details of social phenomena,including mans thinking and the principle towards life.Taoism as a ReligionwThe Five Piculs of Rice sectwThe Taoists made Lao Zi their supreme god,taking Dao De Jing as their cannon.wThe idiom-like the eight immor
39、tals crossing the sea,each displaying his/her special prowess(Taoist fairy tale“The Eight Immortals Crossing the Sea).wTaoism has a god for almost everything-the sun,moon,stars,wind,rain,thunder,lightning,mountains,rivers and the country.wThe story of God of the Kitchen.wJade Emperor,Burn incenseZhu
40、ang Zi and His PhilosophywPhilosophy of Lao Zi and Zhuang Ziw 昔日庄周梦为蝴蝶，栩栩然蝴蝶也，自喻适志与！不知周也。俄然觉，那么蘧蘧然周也。不知周之梦为蝴蝶与，蝴蝶之梦为周与？周与蝴蝶，那么必有分矣。此之谓物化。wThe alteration of things,was explained clearly by Zhuangzi through telling a paradox.wA thing is itself at a certain moment and something else at another momentwN
41、othing remains unchanged.Taoism and Zhuang ZiwThe same central concept of TaowTao is regarded as the way to transcend human life(not a supreme value in itself)wSeeks to rise above the human society,to the spiritual freedom of the individual Some epigrams and wise sayings by Lao Zi w知人者智，自知者明。wHe who
42、 knows others is clever,he who knows himself has insight.w民不畏死，奈何以死惧之？wWhen the people are no longer afraid of death.Why scare them with the threat of death?w贵以贱为本，高以下为基。wHumility is the root from which greatness springs,and the low is the foundation from which the high is built.w天之道，利而不害。圣人之道，为尔不争。
43、wThe way of Heaven is to benefit,not to harm.The way of the sage is to do his duty,not to strive with anyone.Buddhism wSakyamuni(buddha)wThree points:wThe world is impermanent and will eventually be destroyedwEverything in the world is unrealwThe ultimate aim of a persons life is eternal tranquility
44、.(三法印：1.诸行无常。2.诸法无我。3.涅磐寂静)Moism and LegalismwMoism and Mo ZiThe core of Moism is universal love(兼爱)-all men are created equal before God.wMo Zi embraced his own social ideal and put forward the idea that“exaltation精炼 of the worthy and the employment of the capable is the foundation of good governme
45、nt.Legalism and Han Fei ZiwLegalism was accepted by the rulers of the feudal states since its appearance,and put into practice with great success.wLegalism was a very strict and stern philosophy.It was to be accomplished by concentrating power in the hands of a single ruler and by the adoption of po
46、litical institutions affording greater centralized control.wThe outstanding representative of this school was Shang Yang,prime minister of Qin-“Shang Yang ReformwHe completely rejected the traditional virtue of humanity and righteousness which the Confucianists had urged upon rulers,denying that suc
47、h lofty ideals had any practical relationship to the hard realities of political life.Shang Yang reformwCentral administration headed by an absolute monarch.wSevere punishments and generous rewards.wAgriculture as the basis of the economy.Han Fei ZiwLeft us an excellent statement on the theoretical
48、basis of this school.wHe ridiculed those who adhered to the ways of ancient sage-kings were just like the man who kept watch at the tree stump,in the vain hope of getting another hare.AssignmentwIn your opinion what is Confucianisms greatest contribution to the Chinese nation?Did Confucianism have influence on you?wYi Jing is regarded as a book of wisdom.What is your comment on the central theme-yin and yang discussed in Yi Jing?