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The Problem of Prediction and Personal Freedom in Early China University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2018 Divination And Deviation: The Problem Of Prediction And Personal Freedom In Early China Yunwoo Song University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the Asian History Commons, Asian Studies Commons, and the Philosophy Commons Recommended Citation Song, Yunwoo, "Divination And Deviation: The Problem Of Prediction And Personal Freedom In Early China" (2018). Publicly Accessible Penn Dissertations. 2882. https://repository.upenn.edu/edissertations/2882 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/2882 For more information, please contact [email protected]. Divination And Deviation: The Problem Of Prediction And Personal Freedom In Early China Abstract The question I address in my dissertation relates to the conundrum of the prediction of fate in early China. How did the early Chinese people predict the future, and to what degree did they believe that the predicted future is inevitable? I examine the history of divination from the Shang to the Han dynasties to show that the belief in the power of anthropomorphic spirits weakened, and the universe was gradually conceived of as working in regular cycles. The decreasing reliance on the power of spirits during the Shang period is reflected in changes in bone divination. And divination texts from the Warring States period come to describe the movements of spirits as being completely regulated by cosmic cycles. This changed conception of the universe contributed to the formation of the idea of a predetermined fate. My analysis of various philosophical literature of the Warring States period shows how the meaning of the term ming changed from unpredictable events caused by superior powers to a predictable yet unalterable course of life. As a consequence of this changed meaning, Han dynasty scholars needed to address the problem of personal freedom. I show that while philosophers like Wang Chong argued for what is probably the most extreme case of fatalism in early China, many other thinkers of the time chose to believe that while there is a predetermined course of life for everyone, the course is always subject to change depending on circumstances. The conclusion I draw from these analyses is that the idea of a completely predetermined fate did not gain wide acceptance in early China because strong fatalism conflicted with popular divination practices. Even though many acknowledged that people are born with a predetermined fate, they opted to believe that their fates could still change. Thus, various divination techniques available at the time could help them evade predicted misfortune. Degree Type Dissertation Degree Name Doctor of Philosophy (PhD) Graduate Group East Asian Languages & Civilizations First Advisor Paul R. Goldin Keywords cosmology, determinism, divination, fate, free will Subject Categories Asian History | Asian Studies | Philosophy This dissertation is available at ScholarlyCommons: https://repository.upenn.edu/edissertations/2882 To my dear daughter Pia and all my beloved family ii Acknowledgment My dissertation would not have been possible if not for all the people mentioned here. Most importantly, I owe a deep debt of gratitude to my family. Without the love and support of my parents, I would not be where I am today. And my wife Jiyeon, who is also my best friend, walked through the entire steps of graduate years besides me. Her contribution to my dissertation is immeasurable. Academically, I am indebted the most to my advisor Prof. Paul R. Goldin. Through his acute comments and criticisms, I was able to address many weaknesses in my writing. He trained me to become a better scholar. I would also like to thank Prof. Adam D. Smith, Prof. Justin McDaniel, and Prof. Zoltan Domotor. Many of the insights and approaches in my dissertation derive from their teachings. I feel grateful to have been their student. And as much as I have learned at Penn, Korea was where I started my academic training. I must express thanks to Prof. Jeong Weonjae, Prof. Shin Gyootag, Prof. Kim Youngmin, and Prof. Joo Kwangho. They are the ones who guided my first steps in the field. Aside from my teachers, my friends Daniel Sou, Tim and Crystal Clifford, Chris Murphy all helped me improve my dissertation as they read through parts of it and gave me valuable comments. I hope they understand how much I appreciate their help. I am also thankful to friends from whose friendship I have benefited both academically and emotionally. All my friends from Philadelphia were a big part of my graduate years. Thank you, Ina Choi, Cheng Fangyi, Zhao Lu, Kelsey Seymour, iii Noa Hegesh, Yang Lei, Annie Chan, Lu Zhenzhen, Gabrielle Niu, Cho Jaegyu, Kim Jihyun, Kim Sinae, and Lee Sangyeop. I am also grateful to my friends and colleagues back in Korea who answered my late night (your early morning) long distance calls: Lee Haeim, Cho Sungyoul, Lee Kilhyeun, Yoo Yongbin, Sohn Youngsan, Oh Sejin, Cho Jaehee, Cho Jinhyung, Kim Jinho, Kim Juhyun, Im Sohyun, Park Jihoon, Jeong Seyoung, Jeong Sanghee, and Jeong Suvin. Thank you, guys. Lastly, I wish to thank the Korea Foundation for Advanced Studies, by whose support I was able to finish my degree. I am grateful to the foundation and all its staff members who helped me during my studies at Penn. iv ABSTRACT DIVINATION AND DEVIATION: THE PROBLEM OF PREDICTION AND PERSONAL FREEDOM IN EARLY CHINA Yunwoo Song Paul R. Goldin The question I address in my dissertation relates to the conundrum of the prediction of fate in early China. How did the early Chinese people predict the future, and to what degree did they believe that the predicted future is inevitable? I examine the history of divination from the Shang to the Han dynasties to show that the belief in the power of anthropomorphic spirits weakened, and the universe was gradually conceived of as working in regular cycles. The decreasing reliance on the power of spirits during the Shang period is reflected in changes in bone divination. And divination texts from the Warring States period come to describe the movements of spirits as being completely regulated by cosmic cycles. This changed conception of the universe contributed to the formation of the idea of a predetermined fate. My analysis of various philosophical literature of the Warring States period shows how the meaning of the term ming changed from unpredictable v events caused by superior powers to a predictable yet unalterable course of life. As a consequence of this changed meaning, Han dynasty scholars needed to address the problem of personal freedom. I show that while philosophers like Wang Chong argued for what is probably the most extreme case of fatalism in early China, many other thinkers of the time chose to believe that while there is a predetermined course of life for everyone, the course is always subject to change depending on circumstances. The conclusion I draw from these analyses is that the idea of a completely predetermined fate did not gain wide acceptance in early China because strong fatalism conflicted with popular divination practices. Even though many acknowledged that people are born with a predetermined fate, they opted to believe that their fates could still change. Thus, various divination techniques available at the time could help them evade predicted misfortune. vi Table of Contents Acknowledgment ............................................................................................... iii ABSTRACT ........................................................................................................... v Table of Contents .............................................................................................. vii Introduction ........................................................................................................ 1 Diminishing Power of Spirits in Divination – From Oracle Bone to Yarrow ....... 11 1. Oracle bone and yarrow – the divinatory power of the divination tool .......... 12 2. Changes in bone divination ............................................................................. 22 2.1. Material changes ............................................................................................... 22 2.2. Information from inscriptions ............................................................................ 29 2.3. The divination tool vs. the spirits ....................................................................... 37 3. From oracle bone to yarrow ............................................................................ 42 3.1. Divinatory power of yarrow ............................................................................... 42 3.2. “Jingjue” and the original yarrow divination....................................................... 47 3.3. Repeated divination and yarrow divination ........................................................ 54 Conclusion ....................................................................................................................... 62 Prognostications Based on Cycles ..................................................................... 64 1. Divination before the Warring States period .................................................. 67 2. Spirits of natural cycles in the Chu Silk Manuscript ......................................... 78 3. Permanent cycles of the universe ..................................................................
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