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The value for I Ching Learning of Guicang copied on

the bamboo slips of the Qin Dynasty unearthed at Wang jia tai

LIN Zhong-jun

(Center for Zhouyi & Ancient Chinese Philosophy,

Shandong University, Jinan¡¡250100,China)

Abstract: On the basis of Guicang copied on the slips unearthed at Wang jia tai of the Qin Dynasty, and on the basis of the arguments from Zhouyi copied on the slips unearthed at Fu yang of the Han Dynasty and certain arguments from Zhouyi copied on silk unearthed at Ma wang dui, the author made a textual research on some controversial questions in the circle of I Ching Learning. The author verified that Guicang of the current version is not false, Guicang came into being earlier than Zhouyi,and verified that the hexagram was not overlapped by King Wen of Zhou, Zhouyi was originally a book for divination etc. 

Key words: slips of the Qin Dynasty; Guicang; Zhouyi 

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A probe into Guicang  copied on the bamboo slips  

of the Qin Dynasty¡¡unearthed at Wang  jia  tai   

LIAO Ming-chun 

(Research Institute of Ideology & Culture, Qinghua University, Beijng¡¡100084, China)

Abstract: This paper discussed some knotty questions concerning Guicang (a book generally admitted as divination materials used in the Shang Dynasty) copied on the bamboo slips of the Qin Dynasty unearthed at Wang jia tai and Guicang of the current version. The paper points out that the former one should be the chapter of Zheng mu jing in the latter one. Zhengmu refers to ¡°respecting mother¡±, ¡°putting mother in the first place¡±. The original meaning of the hexagram of Yu (¡¶Ô¥¡·) in Zhouyi (Book of Changes) should be ¡°greatness¡±, for it is pronounced as Jie in Guicang copied on the Wang jia tai bamboo slips. The hexagram of Gui(¡¶¹æ¡·) corresponds to the hexagram of Sui(¡¶Ëæ¡·) in Zhouyi. Guicang in current version regards Shi (¡¶ ¡· or ¡¶Š]¡·) as the hexagram of Kun(¡¶À¤¡·), for it mistakes the character affiliated to a hexagram as the name of the hexagram. ¡°Tian mu£¨ÌìÄ¿£©in Guicang on the slips should be mistaken characters of Tian yue£¨ÌìÔ»£©. Guicang on the slips includes more homonyms with Zhouyi in the current  version  than  that  copied on silk. Guicang on  the  slips  takes  as  the  symbol  of Yin  which indicates that is the  symbol of Yin but not a number with different properties.

Key words: bamboo slips of the Qin Dynasty; Guicang; Zhouyi

Abstract: This thesis, after analyzing Er¡¡San¡¡Zi¡¡Wen,Yi¡¡Zhi¡¡Yi,Yao,  Miao He and Zhao¡¡Li in Yi¡¡Zhuan on silk, holds that the four articles mentioned above records Confucius' statements about Yi, the statements contain the view of moral between heaven and human hardly seen in the bibliography on Confucius. The four articles show the preliminarily philosophical transmutation on the view  of moral between heaven and human made by Confucius on the basis of the ideas of heaven and human formed from the Xia, Shang, Western Zhou dynasties to the Spring and Autumn period; they reveal Confucius' orientation to think which transformed the traditional heaven as dominator into the moral heaven, and transformed the relation- ship between the subject and the metaphysical existence from external transcendence to innerness; thus they relieve Confucius as a keen and profound thinker at that time. The four articles which contain Confucius' thought of moral between heaven and human fill the logical vacancy of the view about heaven and human from the Xia, Shang and Western Zhou Dynasties to the School of Zi¡¡Si and Mencius; they were the theoretical foundation reaching the idealistic summit on the heaven and human from  Zeng¡¡Zi to Zhong¡¡Yong,  the Guodian Confucian Slips, Mencius and Yi¡¡Zhuan  handed down from ancient times. 

Key word: Confucius; Yi¡¡Zhuan   on silk£» the view of moral between heaven and human; the thought about the principle of heaven and nature and mandate

Abstract: This paper holds that the theory of human's nature & mandate had come into being in the Shang Dynasty. There is a record of ¡°worshiping life¡±£¨°ÝÉú£©in the divination characters. Here ¡°life¡±£¨Éú£©refers to ¡°nature¡±£¨ÐÔ£©. There is the ¡°king's life¡± in the divination characters which refers to the ¡°king's nature¡±. Shi Ji ¡¤the history of the Shang Dynasty records a sentence of King Zhou (the last king of the Shang Dynasty) ¡°My life is not from the mandate of heaven¡±. ¡°Ling¡± £¨Áin the divination characters should refers to the mandate of heaven, for ¡°Ling¡±was equal to ¡°Ming¡±£¨Ãü£¬mandate£©in ancient times. The divination characters also mentioned: ¡°Buª²ji-ying¡±£¨²»¼ÈÓ¯£¬literally, non-fullness£©as ¡°Da -ying¡±£¨´óÓ¯, literally, great fullness£© refers to being in conformity with the mandate of the heaven. ¡°Ziª²yu¡±£¨×ÔÓ㣩in the divination records should be pronounced ¡°Zi wu¡±£¨×ÔÎò£©which means to realize and come back to human's nature.

Key words: divination records; the Shang Dynasty; nature & mandate; mandate of heaven; theory of nature & mandate

    ¹Ø¼ü´Ê£º ¿××Ó£» Ò×´«£» ²¯Êé

Abstract: Confucius wrote ten articles entitled Yi Zhuan to interpret I Ching. Since it was recorded in the Book of History of and before the Mid Western Han Dynasty written by SIMA Qian and the Book of History of the Han Dynasty, scholars had trusted and passed on this tradition. In the Northern Song Dynasty, some scholars began to doubt the reliability of this story. Since then some scholars have also doubted the authorship of Yi Zhuan. In the early years of the Republic, the doubt about the ancient story prevailed, but there were still those who believed in the old story. During the past 20 to 30 years, archaeological studies have succeeded in unearthing ancient cultural objects and documents in Mainland China. I Ching copied on silk and Yi Zhuan copied on silk were discovered in Ma-wang-dui tomb in Hunan Province. They bequeathed in the past and inspired discussions by global scholars who study I Ching. In fact, the scholars have not reached an agreement on the issue of the ten articles of Yi Zhuan and Confucius because of the newly found documents. Basing on the newly found cultural objects and documents, some scholars supported the old story; on the contrary, others verified the doubts according to the same documents. The author carefully reviewed the documents and objects and presented his personal interpretation and comments. These assertions are surely of positive value for reference, although they could not explain all the related questions.

Key words: Confucius; Yi Zhuan; Zhouyi copied on silk

Abstract: As one of the founders of the Confucian School of Idea of the Song Dynasty, ZHANG Zai is also the originator of the Guan School, one of the four big Confucian schools then. His achievements won praise by the Confucian scholars of the School of Idea. For example, CHENG brothers compared him with Mencius and HAN Yu (a famous Confucian of the Tang Dynasty); ZHU Xi ranked him in the positions of ZHOU Dun-yi, SHAO Yong and CHENG brothers in his Yi-luo-yuan-yuan-lu and selected many statements of ZHANG in his Jin-si-lu to enhance his disciples' level. His influence can also be seen from later controlling class' emphasis on his ideology: Emperor Li of the Song Dynasty honored him with the tittle of ¡°Count Mei¡± and let him be offered with sacrifices in the Confucius' Temple. ZHAO Fu in the Yuan Dynasty built the Temple for ZHOU Dun-yi, accompanied with ZHANG Zai, CHENG Brothers and ZHU Xi. The History of the Song Dynasty  owns a biography for him to extol his virtue and achievements. His works became a compulsory examination course in the imperial examinations in the Ming and Qing dynasties. In addition, his works were compiled into the Complete Collection of Nature & Idea and the Essence of Nature  &  Idea under the order of the emperor in the early Qing Dynasty. Therefore, ZHANG's contributions and status in the history of the development of the Confucian School of Idea can be obviously seen.

Key words: Confucian School of Idea;  ZHANG Zai; I Ching  Learning

Abstract: This paper points out that the ideology of Lao zi was originated from  Guicang but not from Zhouyi. The author states three evidences for his viewpoints: at first, there are more aspects putting the hexagram of Kun£¨¡¶À¤¡·£©in the first place while putting Qian£¨¡¶Ç¬¡·£©in the second place (which follows the order of the hexagrams' order of Guicang) in Lao zi , but not in turn (which is in conformity with the hexagrams' order in Zhouyi). Secondly, Lao zi's dialectical thinking mode belongs to a mode different from that of the ancient Text of Zhouyi. And thirdly, Lao zi's view on the universe's generating & producing differs from that of Zhouyi's ancient Text too.

Key words: Laozi; Zhouyi; Guicang; dialectical thinking mode; view on the universe's generating & producing

Abstract: ¡°The correlation between Heaven and Human¡± is a basic proposition in Chinese philosophy, which is typically reflected in Yi Zhuan. The concept of ¡°Heaven¡± in Yi Zhuan contains multiple connotations such as the nature, natural law, idea, the Supreme Being, Yang Qi etc., with its logical intensions mixed and extensions indefinite. The ¡°heaven¡±in Chinese philosophy has never obtained its¡°pure philosophical form". Its ¡°heaven" is not a pure philosophical concept, but a pre-philosophical concept. As a matter of fact, the stem concepts such as Qi, Dao, Li(Idea) etc. have similar philosophical properties as the ¡°heaven¡±. So, it is necessary for the academic circle to discuss whether it is possible for Chinese philosophy to have philosophical concepts.

Key words: Yi Zhuan; heaven; logic; pre-philosophical concepts

Abstract: The philosophy, harmony between human and heaven experienced a secular process, from the religious theology to the humanism. Yi Zhuan, by consuming the heaven theory of the School of Dao, the ethical theory of the Confucius and the Yin Yang theory of the School of Yin Yang, accomplished the secular process, as a milestone with naturalism and humanism. This thesis tried to discuss the fundamental theory of Yi Zhuan philosophy, harmony between human and Heaven with the use of the ontology, the epistemology and the methodology. It concluded that the fundamental spirit of Yi¡¡Zhuan¡¯s philosophy, harmony between human and heaven was an ethical philosophy£®It had a far-reaching impact on the thinking mode and the value of the Chinese feudal law. 

Keyword: Yi¡¡Zhuan; harmony between human and heaven; philosophy; law

 Abstract: It is a very influential saying in the history that Yaoci£¨Ø³´Ç£©of  Zhouyi was composed by the Duke of Zhou. This paper traced back in detail the origin and development of the saying, and concluded that it originated from WANG Chong and MA Rong, concluded by KONG Ying-da, strengthened by ZHU Xi and still has vast influence until today. In fact, this saying is but a hypothesis. Without any new unearthed documents, this saying is neither easy to be verified and certainly nor easy to be falsified.

Key words: Zhouyi; Yaoci; the Duke of Zhou

Abstract: WANG Bi's  I Ching Learning is characterized by interpreting Zhouyi  with views of Daoism, i.e. interpreting Zhouyi on the basis of Xuan Xue ontology that he elucidated in his  Commentary on Lao zi,  and this is mainly manifested in his Zhou Yi L¨¹e Li . His interpretation of Da-yan-zhi-shu  makes Da-yan-yi stand an important position in his system info. Referring to Zhou Yi L¨¹e Li, we can see that Da-yan-yi is the bridge linking WANG Bi's I Ching Learning and views of Daoism  in his Xuan Xue system. Da-yan-yi embodies WANG Bi's views on  Ti yong (substance and function), and lays a firm foundation for the transition of WANG Bi's thought from the ideas of Daoism to his I Ching Learning.

Key words: I Ching  Learning;  Da-yan-yi; Ti yong; Zhou Yi L¨¹e Li