DOCSLIB.ORG

The I Ching Yijing

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The I Ching Yijing The I Ching Yijing - --- James Legge, tr. Sacred Books of the East, vol. 16 [1899] A B S T R A C T # Updated with analytics and graphics applied to the more difficult, obscure sections. As this area covers advanced study, the understanding of other resources of knowledge is found necessary. This will be shown at various points in this text, to help elucidate the mainstream subject matter of the I-Ching. References include; Taoist doctrine & traditional medicine, Buddhist abhidhamma sources, Hinduism, Platonic solids. # New sections added, cover hitherto unpublished subjects on; The single line correlates used in each hexagram, expanded by the use of a 3 part set of colours applied to each line. Dual line pairs named as hsiang, expanded with supporting colour line theory and revealed in a matrix for efficient abbreviation. With analysis of alignment to the established order of I-Ching dual-hsiang, trigrams and hexagrams. Adding modern sciences DNA to the thousands of years of recorded harmonious knowledge found in the I-Ching. All this makes provocative reading, supplementary to the valued original James Legge translation. Any added notes to help with insights or translation of foreign texts is shown within <sharp brackets>. SKIP TO MAIN MENU SKIP TO HEXAGRAM XREF TABLE The I Ching, or Book of Changes Casting insight into the Future The I Ching, or Book of Changes, is the most widely read of the five Chinese Classics. The book was traditionally written by the legendary Chinese Emperor Fu Hsi (2953-2838 B.C.). It is possible that the I Ching originated from a prehistoric divination technique which dates back as far as 5000 B.C. Further commentaries were added by King Wen and the Duke of Chou in the eleventh century B.C. An I Ching interpretation is performed by making six binary decisions (a hexagram). This is called 'casting the I Ching'. These are written down as a stack of six solid or broken lines. This was traditionally done either by tossing yarrow stalks or coins. There are actually four possible values for each of the lines; the two on/off values, and a line which changes from on to off or vice versa. Thus one cast of the I Ching can generate two different hexagrams, which makes the depth of the interpretation. The sophistication of this method has not escaped modern interpretation, and the four-valued logic has been compared to the biochemistry of DNA amino acids. How a Neolithic shamans' divination technique presaged the basic logic of the human genome is one of the ageless mysteries. --- Summary of the Ten Wings In the Wilhelm/Baynes English translation of the I-Ching, Richard Wilhelm has this summary in Book II – The Material – that "The Book of Changes is a work that represents thousands of years of slow prolonged reflection and meditation. The material presented in the second portion of their translation consists chiefly of what has come to be known as the Ten Wings. These ten wings, or expositions, contain in substance the oldest commentary literature relating to the Book of Changes. The first of the commentaries – the First and Second Wings – is called Tuan Zhuan. The Tuan Zhuan or Commentary on the Decision gives exact interpretations of King Wen’s decisions (judgments), on the basis of the structure and the other elements of the hexagrams. This commentary (made available under individual hexagrams in Book III) is an extremely thorough and valuable piece of work and throws much light upon the inner organization of the hexagrams of the I Ching. The Chinese ascribed it to Confucius. The Third and Fourth Wings are formed by the so-called Xiang Zhuan, Commentary on the Images. In its present form it consists of the so-called Great Images (Da Xiang), which refer to the images associated with the two trigrams in each hexagram; from these the commentary in each case deduces the meaning of the hexagram as a whole, and from this contemplation in turn draws conclusions applicable to the life of man. Besides the Great Images, this commentary contains also the Small Images. These are very brief references to the Duke of Zhou’s comments on the individual lines of the hexagrams. The Fifth and Six Wings constitute a treatise that presents many difficulties. It is entitled Hsi Tzu, or Da Zhuan, and likewise has two parts. The title Da Zhuan means Great Commentary, or Great Treatise. The Seventh Wing, named Wen Yen (Commentary on the Words of the Text), is a very important section. It is the remnant of a commentary on the Book of Changes – or rather of a whole series of such commentaries – and contains very valuable material deriving from the Confucian school. Unfortunately it does not go beyond the second hexagram, Kun. The Eighth Wing, Shuo Kua, Discussion of the Trigrams, contains material of great antiquity in explanation of the eight primary trigrams. The Ninth Wing, Hsu Kua, the Sequence – or Order – of the Hexagrams, offers a rather unconvincing explanation of the present sequence of the hexagrams. It is interesting only because the names of the hexagrams are sometimes given peculiar interpretations that are undoubtedly based on ancient tradition. The last (Tenth) wing, Tsa Kua, Miscellaneous Notes on the Hexagrams, is made up of definitions of the hexagrams in rhyme/mnemonics verses, for the most part contrasting them in pairs”. [WILHELM/BAYNES] C O N T E N T S (of James Legge translation and updated subject matter) Title Page Preface Introduction Chapter I: The Yi King from The Twelfth Century B.C. to the Commencement of the Christian Era Chapter II: The Subject-Matter of the Text. The Lineal Figures and the Explanation of Them Chapter III: The Appendixes PLATES Diagrams SELECTION 3 sections of Diagrams: 8 Kua, 64 hexagram circle etc. Quick access table to the 64 hexgrams. Choose a lower (left side) & upper (top line) trigram to choose your 6 line hexagram, click the cross referenced number. Access to hexagrams is by the yearly cycling Fu Hsi Pre-Heaven number. This begins at Chen in spring. The top & side key guide images show the upper & lower trigrams as in the Fu Hsi Plate 2, it exposes the changes in the internal upper hexagram order, based on the house order in Spring/Summer or Autumn/Winter. The King Wen order showing the Post-Heaven circle cannot be conformed by any means to the Fu Hsi generation. Summer 9 0 - = o p [ ] trigrams Kun Ken Kan Sun Chen Li Tui Chien o 1 2 3 4 5 6 7 8 Chen p 9 10 11 12 13 14 15 16 Li [ 17 18 19 20 21 22 23 24 Tui ] 25 26 27 28 29 30 31 32 Chien Winter ] [ p o = - 0 9 trigrams Chien Tui Li Chen Sun Kan Ken Kun = 33 34 35 36 37 38 39 40 Sun - 41 42 43 44 45 46 47 48 Kan 0 Ken 49 50 51 52 53 54 55 56 9 57 58 59 60 61 62 63 64 Kun # In Fu Hsi’s order, starting at Chen house - Fu/Returning. In 2 columns to show the opposite hexagram of the year- easily. <click on a Chinese name to goto that hexagram> 1. Fû Returning, The turning point 33. Kou Encountering 2. Î Nourishment 34. Tâ Kuo Excess, Dominance of the Great 3. Chun Initial difficulty 35. Ting Cauldron 4. Yi Increase 3x3 36. Heng Perseverance, Duration 3x3 5. Chen Thunder, Motive power 37. Sun Wind, Gentle penetration 6. Shih Ho Gnawing through 3x3 38. Ching The Well 3x3 7. Sui Following 3x3 39. Kû Arresting decay 3x3 8. Wû WangCorrectness, Innocence 40. Sheng Ascending 9. Ming Î Intelligence wounded 41. Sung Conflict 10. Pî Adornment, Grace 3x3 42. K’un Oppression 3x3 11. Chi Chi Completion 3x3 43. Wei Chî Before Completion 3x3 12. Chia Jen Family, Propriety 44. Chieh Removing Obstactles 13. Feng Abundance 3x3 45. Huân Dispersion 3x3 14. Lî Fire, Intelligence 46. Kan The Perilous Pit 15. Ko Revolution 47. Meng Youthful inexperience, Obscurity 16. Tung Jen Companionship 48. Shih The Army, Hosts 17. Lin Approach 49. Tun Retreat 18. Sun Decrease 3x3 50. Hsien Mutual influence 3x3 19. Chieh Restraint 3x3 51. Lü Travelling stranger 3x3 20. Kung Fû Inmost sincerity 52. Hsiâo Kuo Exceeding in what is small 21. Kwei Mei Marrying maiden, Propriety 3x3 53. Chien Gradual progress 3x3 22. Kuei Disunion 54. Chien Arresting movement 23. Tui Marsh, Pleased satisfaction 55. Ken Mountain, Checking - stopping 24. Lu Tread carefully 56. Ch’ien Modesty 25. Tai Peace 3x3 57. Pî Stagnation, Standstill 3x3 26. Tâ Chû Great Accumulation 58. Tsui Gathering together 27. Hsü Waiting (coming rain) 59. Chin Progress 28. Hsiâo Chû Taming power of the small 60. Yü Harmony, Enthusiasm 29. Tâ Chuang The Great becoming strong 61. Kuân Contemplation 30. Tâ Yû Having what is Great 62. Pî Union, Holding together 31. Kuai Removing corruption 63. Po Falling, Splitting apart 32. Ch’ien Heaven, Creative 64. K’un Receptive # 20 x 3x3 line Hexagrams total # In Fu Hsi’s order, starting at Chen house - Fu/Returning. Divided by the half year 'Great Dividing' <click on a Chinese name to goto that hexagram> 1. Fû Returning, The turning point 16. Tung Jen Companionship 2. I Nourishment 17. Lin Approach 3. Chun Initial difficulty 18. Sun Decrease 3x3 4. Yi Increase 3x3 19. Chieh Restraint 3x3 5. Chen Thunder, Motive power 20. Kung Fû Inmost sincereity 6. Shih Ho Gnawing through 3x3 21. Kwei Mei Marrying maiden, Propriety 3x3 7. Sui Following 3x3 22. Kuei Disunion 8.
Load more

Recommended publications
  • The Unity of Yin and Yang: a Philosophical Assessment
    The Unity of Yin and Yang: A Philosophical Assessment Thaddeus T'ui-chieh Hang National Chengchi University, Taipei "One yin ^ and one yang d, constitute what is called Tao 51"; "When yin and yang are united in their virtue, the soft and the hard attain their physical shape." These famous statements are drawn from the "Appended Remarks" (Hsi-tz'u Slit?) of the / Ching %M.. Since they were uttered more than two thousand years ago, they became the metaphysical foun- dation for the two great philosophical schools of China, namely, Taoism and Confucianism. For both these schools, yin and yang, two contrasting but mutually compensating components constitute unity in harmony. We shall endeavor to give an historical account of this concept, describe it phenomenologically, and venture a philosophical assessment from cos- mological, anthropological, as well as theological points of view. I. An Historical Account The origin of yin-yang ideas must be sought in very ancient times. In the Book of Poetry (Shih-ching I^M?i<) the words "yin" and "yang" signified the north and south sides of a mountain.1 In the Book of Historical Documents (Shu-ching US?) the two words never appeared together ex- cept in the apocryphal "Chou-kuan" /SJ1T. Even in the Analects of Con- fucius there is no mention of yin-yang. However, the eight trigrams were probably in use at the beginning of the Chou )*] dynasty (late 12th cen- tury B.C.). Since the eight trigrams consist of combinations of broken and 'James Legge, The Chinese Classics: Vol. IV, Book of Poetry (Taipei, 1972), Ode 19, p.
    [Show full text]
  • Kung Tzu Confucius 500 BC the DOCTRINE of the MEAN The
    Kung tzu Confucius 500 BC THE DOCTRINE OF THE MEAN The Doctrine of the the Mean [Zhong Yong Chung Yung], attrib. to Confucius, trans. In Wing-Tsit Chan, A Sourcebook in Chinese Philosophy, (Princeton NJ: Princeton University Press, 1963), 95-115 this version available on the Internet via World Wide Web at gopher://gopher.vt.edu:10010/11/66/3 What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
    [Show full text]
  • Tao Te Ching LAO-TZU
    Tao Te Ching LAO-TZU Tao Te Ching Introduced by BURTON WATSON Translated, with Translators’ Preface, Glossary, & Pronunciation Guide, by STEPHEN ADDISS & STANLEY LOMBARDO Ink Paintings by STEPHEN ADDISS Hackett Publishing Company Indianapolis/Cambridge Copyright © 1993 by Hackett Publishing Company, Inc. All rights reserved Printed in the United States of America 14 13 12 11 10 7 8 9 10 Cover art by Stephen Addiss: Lao-tzu For further information, please address Hackett Publishing Company, Inc. P.O. Box 44937 Indianapolis, Indiana 46244-0937 www.hackettpublishing.com Library of Congress Cataloging-in-Publication Data Lao-tzu. [Tao te ching. English] Tao te ching/Lao-tzu; introduced by Burton Watson; translated, with translators’ preface, glossary, & pronunciation guide, by Stephen Addiss & Stanley Lombardo; ink paintings by Stephen Addiss. p. cm. ISBN 0-87220-233-X (alk. paper) ISBN 0-87220-232-1 (pbk.: alk. paper) I. Watson, Burton, 1925– . II. Addiss, Stephen, 1935– . III. Lombardo, Stanley, 1943– . IV. Title. BL1900.L26E5 1993b 299’.51482—dc20 93-21939 CIP ISBN-13:978-0-87220-233-7 (cloth) ISBN-13:978-0-87220-232-0 (pbk.) ePub ISBN: 978-1-60384-637-0 Contents Introduction Translators’ Preface Chinese Pronunciation Guide Tao Te Ching Glossary of Chinese Words Captions Introduction Ancient China Traditional accounts of Chinese history customarily begin by describing certain ancient rulers such as the Yellow Emperor or Yao and Shun, paragons of virtue and wisdom, who first taught the arts of civilization to the Chinese people. Scholars now agree that in all probability these figures were originally local deities who, in the process known as euhemerism, were in later ages divested of their more blatantly supernatural characteristics and made to look like historical personages.
    [Show full text]
  • A Study of Ch' Eng
    C143 ) A Study of Ch' eng -The Cosmo-ethical Principle in the Confucian Metaphysics of Morality- by Shim, Jae-Ryong* I. Introduction The efforts of some of the modern Confucian scholars seem to turn toward re-establishingConfucian order ~nd harmony with creative en­ thusiasm. They declare that the contribution of Confucianism to the eternal hope of mankind toward realizing the true sense of culture and peace is not to be simply discarded, because the true spirit of Confucianism is nothing but a craving for order and harmony. \\That, then, is the motive to achieye the ideal of Confucianists In their craving for harmony? The answer given from the time of its initiator Confucius himself down to the present is invariably one: ch' eng' (sincerity, truth, or absolute reality). The other key-concepts like hsing b (nature), jen C (humanity or benevolence), li d (principle or rationality) and ch'j e (principle of dynamic creativity or material force), etc. have been cast to incessant trnasformation and faced ups and downs according to the time and situations. The intricate relations and proper places of those key-concepts will be examined later on within the general framework of the Neo-Confucian metaphysics of morality centering around the concept of ch' eng. The purpose of this paper is, first, to trace the ongm and develop- * Assisstant Professor, Department of Philosophy; Seoul National University. mentof the concept ch' eng in the history of Chinese philosophy, and, second, to reconstruct the genuine philosophy of commitment in com­ pliance with the true spirit of Confucianism which is now .
    [Show full text]
  • Study and Uses of the I Ching in Tokugawa Japan
    Study Ching Tokugawa Uses of and I Japan the in Wai-ming Ng University Singapore National of • Ching $A (Book Changes) The of 1 particular significance has been book of a history. interest and in Asian East Divination philosophy basis its and derived from it on integral of Being civilization. Chinese within parts orbit the Chinese of the cultural were sphere, Japan traditional Ching development indebted for the the 1 of of its to aspects was culture. Japan The arrived in later sixth than the and little studied text in century no was (539-1186). Japan ancient readership expanded major It literate such Zen to groups as high-ranking monks, Buddhist courtiers, and period warriors medieval in the (1186- 1603). Ching scholarship 1 during reached Tokugawa its period the (1603-1868) apex Ching when the became 1 popular of the influential and Chinese This 2 most texts. one preliminary is provide work aims which brief Ching of overview 1 to essay a a scholarship highlighting Tokugawa Japan, in popularity themes: several of the the text, major writings, schools, the scholars, of/Ching and characteristics the and scholarship. 3 Popularity Ching The of the I popularity Ching Tokugawa of the The Japan in acknowledged I has been by a t• •" :i• •b Miyazaki Japanese number scholars. of Michio Tokugawa scholar of a thought, has remarked: "There by [Tokugawa] reached Confucians consensus was a pre-Tokugawa historical of the For overview Wai-ming in Japan, Ng, Ching "The 1 in text a see Japan," Quarterly Ancient (Summer Culture 1996), 26.2 Wai-ming 73-76; Asian and Ng pp.
    [Show full text]
  • Destiny, Vital Force, Or Existence? on the Meanings of Ming in Daoist Internal Alchemy and Its Relation to Xing Or Human Nature*
    《道教研究學報：宗教、歷史與社會》第六期（2014） Daoism: Religion, History and Society, No. 6 (2014), 157–218 Destiny, Vital Force, or Existence? On the Meanings of Ming in Daoist Internal Alchemy and Its Relation to Xing or Human Nature* Fabrizio Pregadio Abstract Neidan or Internal Alchemy has developed two main modes of self- cultivation. The first is based on cultivating the mind and intends to remove the causes that prevent one from “seeing one’s true nature,” which is equated with the Elixir. The second is based on purifying the main components of the human being—Essence (jing 精 ), Breath (qi 氣 ), and Spirit (shen 神 )—so that they may serve as ingredients of the Elixir. These two modes of self-cultivation are said to place an emphasis on xing 性 and on ming 命 , respectively. However, Neidan texts repeat time and again that xing and ming can only be understood and realized in conjunction with one another. Fabrizio Pregadio is Guest Professor of Daoist Anthropology at the Friedrich- Alexander-Universität Erlangen-Nürnberg, Germany, and a research associate of the International Consortium for Research in the Humanities “Fate, Freedom and Prognostication,” directed by Professor Michael Lackner at the same university. His research focuses on the Daoist views of the human being and the Daoist traditions of self-cultivation. His current projects include a study of the intersection of Daoist, Buddhist, and Neo-Confucian doctrines in Internal Alchemy (Neidan). * This article is a contribution to the research project on “Fate, Freedom and Prognostication,” directed by Prof. Michael Lackner at the International Consortium for Research in the Humanities, University Erlangen-Nuremberg.
    [Show full text]
  • The Original I Ching : an Authentic Translation of the Book of Changes Pdf, Epub, Ebook
    THE ORIGINAL I CHING : AN AUTHENTIC TRANSLATION OF THE BOOK OF CHANGES PDF, EPUB, EBOOK Margaret J. Pearson | 256 pages | 10 Sep 2011 | Tuttle Publishing | 9780804841818 | English | Boston, United States The Original I Ching : An Authentic Translation of the Book of Changes PDF Book In the English translation, every effort has been made to preserve Wilhelm's pioneering insight into the spirit of the original. In relation to the human sphere, this shows how the great man brings peace and security to the world through his activity in creating order: "He towers high above the multitude of beings, and all lands are united in peace. He has also made the exceedingly strange decision to incorporate tags in Latin, taken from the early Jesuit translations, which he claims. Expect nothing from your life. Seek Guidance and Wisdom from the Book of Change. Entire chapters are devoted to such vital material as the hosts of the hexagrams, the mutual hexagrams, and the core hexagrams--all barely hinted at in previous versions of the I Ching. Richard Wilhelm, Cary F. The author begins by examining the discovery of the I Ching by the first mythical emperor of China, Fu Xi, a divine being with the body of a serpent. Goodreads helps you keep track of books you want to read. The difference between the two translations—the differences among all translations—is apparent if we look at a single hexagram: number 52, called Gen. The I Ching's purpose is universal: to provide good counsel to its users in making decisions during times of change.
    [Show full text]
  • Painting Outside the Lines: How Daoism Shaped
    PAINTING OUTSIDE THE LINES: HOW DAOISM SHAPED CONCEPTIONS OF ARTISTIC EXCELLENCE IN MEDIEVAL CHINA, 800–1200 A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN RELIGION (ASIAN) AUGUST 2012 By Aaron Reich Thesis Committee: Poul Andersen, Chairperson James Frankel Kate Lingley Acknowledgements Though the work on this thesis was largely carried out between 2010–2012, my interest in the religious aspects of Chinese painting began several years prior. In the fall of 2007, my mentor Professor Poul Andersen introduced me to his research into the inspirational relationship between Daoist ritual and religious painting in the case of Wu Daozi, the most esteemed Tang dynasty painter of religious art. Taken by a newfound fascination with this topic, I began to explore the pioneering translations of Chinese painting texts for a graduate seminar on ritual theory, and in them I found a world of potential material ripe for analysis within the framework of religious studies. I devoted the following two years to intensive Chinese language study in Taiwan, where I had the fortuitous opportunity to make frequent visits to view the paintings on exhibit at the National Palace Museum in Taipei. Once I had acquired the ability to work through primary sources, I returned to Honolulu to continue my study of literary Chinese and begin my exploration into the texts that ultimately led to the central discoveries within this thesis. This work would not have been possible without the sincere care and unwavering support of the many individuals who helped me bring it to fruition.
    [Show full text]
  • Mencius on Becoming Human a Dissertation Submitted To
    UNIVERSITY OF HAWNI LIBRARY MENCIUS ON BECOMING HUMAN A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PHILOSOPHY DECEMBER 2002 By James P. Behuniak Dissertation Committee: Roger Ames, Chairperson Eliot Deutsch James Tiles Edward Davis Steve Odin Joseph Grange 11 ©2002 by James Behuniak, Jr. iii For my Family. IV ACKNOWLEDGEMENTS With support from the Center for Chinese Studies at the University of Hawai'i, the Harvard-Yenching Institute at Harvard University, and the Office of International Relations at Peking University, much of this work was completed as a Visiting Research Scholar at Peking Univeristy over the academic year 2001-2002. Peking University was an ideal place to work and I am very grateful for the support of these institutions. I thank Roger Ames for several years of instruction, encouragement, generosity, and friendship, as well as for many hours of conversation. I also thank the Ames family, Roger, Bonney, and Austin, for their hospitality in Beijing. I thank Geir Sigurdsson for being the best friend that a dissertation writer could ever hope for. Geir was also in Beijing and read and commented on the manuscript. I thank my committee members for comments and recommendations submitted over the course of this work. lowe a lot to Jim Tiles for prompting me to think through the subtler components of my argument. I take full responsibility for any remaining weaknesses that carry over into this draft. I thank my additional member, Joseph Grange, who has been a mentor and friend for many years.
    [Show full text]
  • Tracing Confucianism in Contemporary China
    TRACING CONFUCIANISM IN CONTEMPORARY CHINA Ruichang Wang and Ruiping Fan Abstract: With the reform and opening policy implemented by the Chinese government since the late 1970s, mainland China has witnessed a sustained resurgence of Confucianism first in academic studies and then in social practices. This essay traces the development of this resurgence and demonstrates how the essential elements and authentic moral and intellectual resources of long-standing Confucian culture have been recovered in scholarly concerns, ordinary ideas, and everyday life activities. We first introduce how the Modern New Confucianism reappeared in mainland China in the three groups of the Chinese scholars in the Confucian studies in the 1980s and early 1990s. Then we describe how a group of innovative mainland Confucian thinkers has since the mid-1990s come of age launching new versions of Confucian thought differing from that of the overseas New Confucians and their forefathers, followed by our summary of public Confucian pursuits and activities in the mainland society in the recent decade. Finally, we provide a few concluding remarks about the difficulties encountered in the Confucian development and our general expectations for future. 1 Introduction Confucianism is not just a philosophical doctrine constructed by Confucius (551- 479BCE) and developed by his followers. It is more like a religion in the general sense. In fact, Confucius took himself as a cultural transmitter rather than a creator (cf. Analects 7.1, 7.20), inheriting the Sinic culture that had long existed before him.2 Dr. RUICHANG WANG, Professor, School of Culture & Communications, Capital university of Economics and Business. Emai: [email protected].
    [Show full text]
  • The Book of Changes As a Mirror of the Mind: the Evolution of the Zhouyi in China and Beyond1
    i i i i The Book of Changes as a Mirror of the Mind: The Evolution of the Zhouyi in China and Beyond1 Richard J. Smith (司馬富) George and Nancy Rupp Professor of Humanities and Professor of History Rice University April 10-12, 2009 Paper for the Fourth International Conference of Analytical Psychology and Chinese Culture, Fudan University, Shang- hai, PRC. 1 Portions of this paper have been drawn from Richard J. Smith, Fathom- ing the Cosmos and Ordering the World: The Yijing (I-Ching, or Classic of Changes) and Its Evolution in China (Charlottesville: University of Virginia Press, 2008) The rest of it is based on my ongoing work on a companion volume, tentatively Eternal Writ: The Globalization of the Yijing (I Ching or Classic of Changes). 1 i i i i i i i i The Book of Changes as a Mirror of the Mind I. Introduction A nineteenth century Chinese commentary on the Yijing (易經; aka I Ching) states succinctly: “The Changes is the mirror of men’s minds” (易者人心之鏡也).”2 In other words, there are as many versions of the Yijing as there are readers of the docu- ment and commentators upon it.3 According to the editors of late imperial China’s most important literary compilation, the Complete Collection of the Four Treasuries (四庫全書; here- after, the Four Treasuries), interpreting the Yijing is like play- ing chess, no two games are alike, and there are infinite possi- bilities.4 This was especially the case because the Classic of Changes was not merely a book of wisdom; it was also a div- inatory text, a cryptic and often highly personal guide to “the mind of Heaven” (天心).5 Over the course of more than two millennia, thousands of commentaries were written on the Changes, each reflecting a distinctive technical, philological, religious, philosophical, lit- erary, social or political point of view.6 Interpretive variables 2 何毓福, 易鏡 (n.p.
    [Show full text]
  • Download Article (PDF)
    International Conference on Humanities and Social Science (HSS 2016) Studies on English Translation of Shijing in China: From Language to Culture 1 2,* Yan-Hua WANG and Pei-Xi HUANG 1Shanghai Technical Institute of Electronics and Technology, Fudan University, Fengxian District, Shanghai, China 2College of foreign languages,Donghua University, Shanghai, China *Corresponding author Keywords: Shijing, English translation, Cultural consciousness. Abstract.Studies on English translation of Shijing have undergone three phases in China. It begins with introductions of English versions and their translators as well as comparisons between them; the second phase features in the theoretical attempt of translational strategies. The first two phases stress more language or translation theories than cultures. The third is characterized by cross-cultural, interdisciplinary and multidimensional research on English translation of Shijing. Meanwhile, new translational theories and historical literature offer new perspectives for studies on English translation of Shijing, which enhances its cross-cultural research in the new era. Introduction English translation of Shijing can be dated back to the eighteenth century. It is believed that English translation of Shijing was initiated by Sir William Jones, a British orientalist and translator, who was interested in Chinese culture and attempted to translate some poems in Shijing into English.[1] His work marked the beginning of Shijing going into the English world and studies on it have been continuously carried on ever since. Compared with overseas research on the English translation of Shijing, its studies in China began much later. Recent literature reveals that most studies did not begin until 1980s. Chinese studies on English translation of Shijing can be divided into three phases: introduction of English versions and their translators in the first phrase, theoretical attempts in the second and cross-cultural, interdisciplinary and multidimensional studies in the third.
    [Show full text]