Becoming and I-Ching's Yin-Yang-I

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Asian Research Journal of Arts & Social Sciences 1(6): 1-15, 2016; Article no.ARJASS.29621

SCIENCEDOMAIN international www.sciencedomain.org

Comparison between Hegel’s Being-Nothing- Becoming and I-Ching’s Yin-Yang-I (Change)

John Z. G. Ma 1*

1California Institute of Integral Studies, 1453 Mission St., San Francisco, CA 94103, USA.

Author’s contribution

The sole author designed, analyzed and interpreted and prepared the manuscript.

Article Information

DOI: 10.9734/ARJASS/2016/29621 Editor(s): (1) Isabel Negro Alousque, Faculty of Economics, Complutense University, Madrid, Spain. Reviewers: (1) Deepti Gupta, Panjab University, India. (2) Solehah Yaacob, International Islamic University Malaysia, Malaysia. Complete Peer review History: http://www.sciencedomain.org/review-history/17045

Received 21 st September 2016 Accepted 22 nd November 2016 Original Research Article th Published 28 November 2016

ABSTRACT

This article introduces a cross-cultural comparative study on Hegel’s Western triad of Being- Nothing-Becoming and I-Ching (including Tao-Teh-Ching, TTK)’s Eastern triad of Yin-Yang-I (Change). The study exposes the similarities and differences between the two triads in three aspects: concept, internal motivation, and external manifestation. Results include: (1) Hegel’s “Tao” is not identical to that of the Yin-Yang paradigm; (2) Hegel’s envision of Becoming is intrinsically far away from the essence of I-Ching’s I.

Keywords: Being; nothing; becoming; I-Ching; Yin; Yang; Tao, I (Change).

1. INTRODUCTION European components, especially those from Chinese Yin-Yang philosophy, were used not From the perspective that “world history travels only in his lectures on the history of philosophy, from East to West; for Europe is the absolute end the philosophy of world history, aesthetics and of history, just as Asia is the beginning” [1], religious philosophy [3], but also in his Georg Wilhelm Friedrich Hegel (1770-1831) took philosophical masterpieces like the Greater Logic advantage of non-European culture to establish a (GL) [4] and the Lesser Logic (LL) [5]. Eurocentric system of philosophy [2]. The non-

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*Corresponding author: Email: [email protected];

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2. SINO-WEST CULTURAL INTERCHAN- All these works included the most prominent GE AND HEGEL’S TOUCH OF Chinese Canons of Four Books & Five Ching by CHINESE SOURCES Confucius (551–479 BC) & Mencius (372-289 BC). One of the Five Ching is I-Ching. In the pre-Hegelian era, world history was Specifically, Couplet’s version was considered as featured by three direct contacts between China the first known mention of the I-Ching in a and the West. They aimed at the spread of Western publication [12]. It discussed the 64 Yin- Western Christianity over the Eastern world. The Yang hexagrams and their divinatory interpreta- first event happened in 635AD when the Eastern tions [13]. Following Leibniz (1646-1716), Hegel Roman Empire sent the first group of Christian used this source as reference [14]. It was missionaries, Nestorians, to China. The mission translated from the Chinese original, Chou-I Pen- work survived for 150 years [6]. The second Yi, attributed to an eminent Confucian, Zhu Xi contact began in 1294. A Roman Catholic (1130-1200) [15]. missionary and an Italian Franciscan priest, John of Monte Corvino, arrived in Beijing and built a In addition, Jesuit missionaries introduced Tao- church in the city [7]. The evangelization lasted Teh-Ching (TTK) to the West in 1788 to show until his death in 1328. In 1552 the Jesuit “the Mysteries of the Most Holy Trinity and of the Chinese mission was initiated by the Society of Incarnate God were anciently known to the Jesus. The famous Italian Matteo Ricci (1552- Chinese nation” [16]. It was written by Lao Tzu 1610) was sent to China in 1582 [8]. Although (~571-~471 BC), inspired by I-Ching. TTC is the dissemination of Western science and regarded as the Canon of Chinese indigenous technology (such as, astronomy, mathematics, Taological philosophy and Taoism. Since its geography, and publishing) was not resisted in appearance in Europe, the Yin-Yang philosophy China [9], Christianization failed again after had drawn exceptional attention because it deals Ricci’s death due to the unshakable cohesion of with “a famous puzzle which everyone would like Confucianism and Taoism among the Chinese to feel he had solved” [17]. In 1814, the first people. Chair of Sinology was created at the College de France. The chairman was a French sinologist, Jean-Pierre Abel-Remusat (1788-1832), from On the contrary, the mysterious Chinese whom Hegel learned Lao Tzu‘s Tao [18]. civilization attracted missionaries to rush to the fore in the introduction of Chinese culture to the West. During the 17 th and the 18 th centuries, the 3. HEGEL’S “TAO” OF BEING-NOTHING Westward spread of Chinese literature and AND LAO TZU’S TAO OF YIN-YANG ancient philosophy came to a peak in Europe. According to textual investigations, Hegel was Following Abel-Remusat, Hegel believed that inspired by a number of publications on China, Tao is equivalent to “Absolute vacuity”, “the way, including [10]: the direction, and the process of things, or the basis of the existence of all” due to “the (1). Missionaries’ 16-volume collection of combination of two creative principles” [19]. Mémoires concernant l'Histoire, les Enlightened by the Proverbs that “Tao of Heaven Sciences des Chinois , published in 1776- is determined by Dark (Yin) and Light (Yang); 91 and 1814; Tao of Earth is determined by Yielding (Jou) and Firm (Kang); and, Tao of Man is determined by (2). Abbe Grosier’s 7-volume book, De la Benevolence (jen) and Righteousness (Yi)” [20], Chine: on Description générale de cet Hegel claimed that (1) Tao is nothing else but empire (3 rd ed.), published between 1818 “the rationality of primitive thought which and 1820; produces and dominates the universe, just as the (3). Joseph de Mailla’s 13-volume product, mental domination over the body” [21]; and, (2) in Histoire générale de la Chine , in 1777- no way as a whole philosophy has got further 1785,as well as [11] “beyond its most elementary stage” due to Tao’s (4). Ignatius da Costa’s SapientiaSinica, “colorlessness (called Yi), soundlessness (called kienchamkian-Si in 1662; Xi), and formlessness (called Wei)” [22] with the (5). Philippe Couplet’s ConfuciusSinarum- claim that “it begets one, one begets two (Yin Philosophus in 1687; and and Yang), two begets three, and three begets (6). Francois Noel’s SinensisImperiiLibri- everything which cognates Yin and Yang, while Classici Sex in 1711. the two keep acting upon each other to allow all

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continuously changing and unifying themselves” Unlike Hegel’s pair, Being and Nothing, where [23]. the two elements are independent of each other and one of them is unable to give birth to the Particularly, in view of TTC’s first Chapter which other, the pair Taoist Yin / Yang are united into describes exactly the concepts of “Being” and Tao, the endless alternating transformation “Nonbeing” [24], Hegel unambiguously noticed (called “I”, i.e., Change) of Yin and Yang into the “something which might be similar to what opposite, hence to generate and regenerate the happened at the initial stage of Western world, characterized by the following [28]: philosophy”: the highest and the ultimate origin of all is “Nonbeing” or “Nothing” or “Emptiness” or (1). It is the Tao that is “both pure being and “the altogether undetermined” or “the abstract pure nothing as a whole”. On the one universal”, which was called Tao or Reason [25]. hand, “it behaves as the pure being to In his view, Tao’s “Nonbeing” or “pure Nothing” demonstrate the performance of the or “Emptiness” did not refer to the usual meaning alternating transformation”; on the other of either “nonexistence” or “vacuum”; instead, it hand, “it behaves as the pure nothing to referred to the pure, self-identical, nonstandard, provide the basis for the performance”. and abstract unity which “is far from all concepts (2). “Outside Tao there is no more brightness and all objects”; and thus this “pure Nothing is at and inside it there is no more darkness”. It the same time also affirmative (i.e., pure Being)” is thus “vague to defy any description”, but [26]. Hegel obviously identified Tao with his own “represents the true self of pure being or infinite, objective, rational or spiritual concept, nothing”. “Absolute Idea”, which was used in his (3). Tao is termed “Hu-Huang” (i.e., seemingly manuscripts. However, Hegel misunderstood two visible but invisible) to describe “a shape elements connected with the Being-Nothing without shape and an image without concept: (1) He considered the extrinsic feature image”. “When facing Tao, we cannot see of Tao as the Tao itself; and (2) he positioned its front; when following it, we cannot see Tao with his notion of Reason or Absolute Idea. its back”. (4). “The continuum movement of Tao starts According to Chou-I Pen-I [15], the Chinese from the original nothing and can be original of Couplet’s version which was used as perceived in the present Being”. It a reference by Hegel, we know that (1) the “signifies the evolution of our Universe” unity that consists of two basic continuously through “the endless alternating alternating but complementary opposite transformation of Yin and Yang”. components, Yin and Yang, is called Tao; (2) Clearly, Tao (or, exactly, Hu-Huang) can be Tao resides in Yin and acts in Yang: on the one described in the same terms as Hegel’s Absolute hand, sustaining the Tao of Yin-Yang for all Idea or Reason to some degree: “Essentially a things is the duty of Yang in the accomplishment dynamic, historical process of necessarity that of transformation and cultivation; on the other unfolds by itself in the form of increasingly hand, achieving the Tao of Yin-Yang for all things complex forms of being and of consciousness, is the duty of Yin in the nourishment of promotion ultimately giving rise to all the diversity in the and diversity [27]. Here, Tao’s couple of Yin and world and in the concepts with which we think Yang are abstract being (or pure being) rather and make sense of the world” [29]. than real being, i.e. they are the conceptual being beyond spatial-temporal norms, rather than However, the essence of Tao lies intrinsically in the existing being in space and time. The being the endlessly continuous alternation and/or is divided into Yin and Yang in qualities to transformation of Yin and Yang. It gives rise to differentiate themselves from each other; the external behavior which Hegel had been however, they have no quantities which are able aware of. That is to say, the kernel of Tao is the to be measured: On the one hand, they are the innate changes of its two elements which are existence, being, with quality but no quantity and featured by both Being and Nothing. no measure; if they do have a measure, their Unfortunately, this speculative thinking is not nature is this measure: they define themselves present in Hegel’s concepts of the “speculative” via themselves, and, at the same time, to be triadic dialectics [30]: separated from the other; on the other hand, they have no existence due to the formless nature in (1) in itself (thesis, an intellectual proposition); the absence of quantity and measure; that is, (2) out of itself (antithesis, a reaction to the they are nothing, pure empty, or nonbeing. proposition); and

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(3) In and for itself (synthesis, conflict solved unattainable “ideal”, Absolute Idea denotes by reconciling the common truths of thesis a closed philosophical system by “including and antithesis to form a new thesis, all the stages of Logic leading up to it; it starting the process again). represents the whole of Nature which has developed to that point where it is Note that the antithesis in (2) is the direct conscious of itself, or the concept of opposite, the annihilation/negation, or at least the Nature developed to such a degree of sublation, of the thesis in (1); and the synthesis concreteness that it has returned to itself, in (3) is the updated thesis of (1) in a higher, i.e., an absolutely comprehensive, practical richer, and fuller form to return to itself after the and concrete concept of the world” [34], antithesis in (2). i.e., the “World Spirit”. Any further developments are neither possible nor Consequently, there are three differences necessary. between Yin-Yang’s Tao and Hegel’s absolute Idea/Reason: As a result, some contexts in Hegel’s GL or LL are hard to understand without any prior (1) Concept: Tao describes an endlessly knowledge of TTK; more seriously, the Taoist continuous process, while the Idea/Reason concepts or explanations given by Hegel is the highest stage of synthesis or deviated from the originals of TTK. Below are the concreteness reached by the thought (or 10 examples from GL or LL, compared with TTK being) which “marches forward from the [35]. The similarities and differences between the category of Being” and “reconciles all the original Chinese texts and Hegel’s usages can contradictions and oppositions encount- be easily identified [36]: ered in its periodical triadic developments” [31]; (1) TTK-§1: Nonbeing is the chaos for all; (2) Internal motivation: The motivation of the being is the origin of all … the both process in Tao is contributed by the become the same but diverge in name as contradictive motion and competition of Yin issuing forth. Mystery upon mystery, the and Yang, while the major force that gateway of all subtleties; LL-§88: Nothing, propels Hegel’s triadic motion forward is if it be thus immediate and equal to itself, is provided by Hegel’s thought itself, in view also conversely the same as Being is. The of the dynamic rather than the static truth of Being and of Nothing is accordingly property of the motion, while the thought the unity of the two: and this unity is was considered powerful enough to be Becoming… Becoming is the unity of able not only to manifest itself in its Being and Nothing. opposite, but also to become other than (2) TTK-§2: Being and nonbeing produce each what it is by overcoming the contradiction other; LL-§89: A Nothing which includes between itself and its “other” or the Being, and, in like manner, a Being which “opposite” [32]; includes Nothing. (3) External manifestation: Tao describes an (3) TTK-§2: Thus a sage works without taking open exuberant universe in which Yin and forced actions, teaches without using any Yang are continuously changing, so that words, but let all things grow without there is always a prevailing one and a interference, give them life without claiming yielding one, and at any extremities one to be the owner, benefits them without begins to recede or ascent, leading to the claiming to be the benefactor, makes origin of the Five Elements (metal, wood, success without claiming the credit. water, fire, and earth) which, in turn, “with Without claiming the credit, the credit is the integration and union of all of the instead never lost; LL-§209: Reason is as preceding processes to bring to light the cunning as it is powerful. Cunning may be production and evolution of all things. By said to lie in the intermediative action contrast, the absolute Idea holds that, after which, while it permits the objects to follow human beings evolve as one of the things their own bent and act upon one another and are able to react to the external till they waste away, and does not itself phenomena thus created, the distinction directly interfere in the process, is between good and evil emerges in their nevertheless only working out its own thought and conduct because of the aims. development of consciousness” [33]. The (4) TTK-§25: There was something formed out process thus continues, while as the of chaos, that was born before Heaven and

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Earth; GL(1)-p.29: This realm is truth Opposites); GL(1)-pp.381-382, LL-§81, unveiled…It can therefore be said that this GL(1)-p.158: All things are in themselves content is the exposition of God as he is in contradictory…contradiction is the root of his eternal essence before the creation of all movement and vitality; it is only in so far nature and of a finite spirit. as something has a contradiction within it (5) TTK-§40: All things in the world come from that it moves, has an urge and activity; being, and being comes from nonbeing; Everything that surrounds us may be LL-§86-87: Being is the pure Thought … viewed as an instance of Dialectic; a more you begin with a figure of materialized profound insight into the antinomial or, conception, not a product of thought; and more accurately, into the dialectical nature that, so far as its thought −content is of reason reveals that every concept is a concerned, such beginning is merely Being unity of opposite moments; Or, more … But this mere Being, as it is mere accurately [30]: There is thesis (in itself; abstraction, is therefore the absolutely e.g., Concept), an intellectual proposition; negative: which … is just Nothing. the self of the thesis produces antithesis (6) TTK-§40,16: Cycling is the movement of (out of itself; opposite to the thesis; e.g., Tao; From the vigorous growth of all Nature) to react to the proposition; the things, I perceive the way they move in unity of the both gives rise to synthesis (in cycles, and all flourishes and finally returns and for itself; e.g., Idea) formed by to the roots (Tao)—Law of Negation of reconciling the common truths of thesis Negation ; LL-§111: Factors in quality and and antithesis in solving the confliction quantity … (a) have in the first place between the thesis and the antithesis. The passed over quality into quantity, and unity is a new thesis in a higher, richer, quantity into quality, and thus are both and fuller form for the next process. shown up as negations. (b) But in their (9) TTK-§64: A huge tree starts the growth unity, that is, in measure, they are from a tiny seedling; a nine-storey terrace originally distinct, and the one is only starts the construction from a mound of through the instrumentality of the other. earth; a 1000 li (half km) travel starts the And (c) after the immediacy of this unity journey from a step of the feet—Law of has turned out to be self −annulling, the Quantity-Quality Transformation ; GL(2)- unity is explicitly put as what it implicitly is, §775: Again, water when its temperature is simple relation−to−self, which contains in it altered does not merely get more or less being and all its forms absorbed. Being or hot but passes through from the liquid into immediacy, which by the negation of itself either the solid or gaseous states; these is a mediation with self and a reference to states do not appear gradually; on the self−which consequently is also a medi- contrary, each new state appears as a ation which cancels itself into reference leap, suddenly interrupting and checking to −self, or immediacy−is Essence. the gradual succession of temperature (7) TTK-§42,16: Tao begets one, one begets changes at these points. Every birth and two, two begets three, three begets all death, far from being a progressive differentiated things of the world… All gradualness, is an interruption of it and is flourishes and finally returns to the roots the leap from a quantitative into a (Tao); LL-§215: The Idea … runs through qualitative alteration. three stages: The first … is Life … in the (10) TTK-§65: Profound virtue becomes deep form of immediacy. The second … is that and far-reaching, and with it all things of mediation or differentiation … in the return to their original chaos (because of form of Knowledge … under the double Yin-Yang). Then complete harmony will be aspect of the Theoretical and Practical reached; LL-§24: The spirit has by its own idea. The process of knowledge act to win its way to concord again. The eventuates in the restoration of the unity final concord then is spiritual; that is, the enriched by difference. This gives the third principle of restoration is found in thought, … the Absolute Idea … at the same time and thought only. the true first (the Idea). (8) TTK-§42: All things achieve harmonic In the above, Hegel’s three dialectic Laws are unities with Ch’i (or, Qi) by blending included: (1) Law of the Unity of Opposites; complementary Yin and Yang—Law of (2) Law of Quantity-Quality Transformation; and, Contradiction (or, the Law of the Unity of (3) Law of Negation of Negation.

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Notice that, although Lao tzu’s dialectic to preserve their merits and avoid their philosophy was known earlier in the West due to limitations; the solution (called the “synthesis,” or the inspiration of the ancient I-Ching, it was the “becoming” in the initial triad) will become the later Greek philosophy that had spread in Europe first step of a new dialectic triad if it turns out to since Heraclitus. The credits of Hegel’s first and be one-sided or otherwise unsatisfactory. In the second Laws belong to Heraclitus and Euclides last step, the synthesis will behave as a new (~435-365 BC), respectively. For the first Law, thesis, and a new antithesis will be around again Heraclitus envisaged that there would be no unity to take the dialectic triad to a higher level. The if there were not opposites to combine. The process may go on to arbitrary multi-layered theory is the basis of Hegel's philosophy, and nesting levels until a satisfactory solution is synthesized the opposites. For the second Law, finally achieved [40]. Hegel updated Euclides’ eristic dialectic to his speculative dialectic. The last Law was not In comparison with his speculative philosophy, proposed in the Greek philosophy before Hegel. Hegel considered the non-European culture, like In view of TTK, the Law is featured by the that exposed in I-Ching, as the foundation of unconstrained triad cycles of a negation-after- abstract thoughts and pure categories, however, negation structure, while Hegel’s Law of “lack of both the concrete of pure thoughts to be Negation of Negation is characterized by the conceived of speculatively, and a sensuous triad of negation-after-negation cycles. conception of universal natural or spiritual powers” [41]. In view of Leibniz, I-Ching was “an 4. HEGEL’S BECOMING OF BEING- expression of and source for genuine philosophy NOTHING AND I-CHING’S I (CHANGE) and a new logic and mathematics.” By contrast, OF YIN-YANG Hegel viewed it as “a work of abstract childish picture-thinking that is simultaneously too abstract & formal and too empirical & naturalistic” Hegel’s dialectic was the culmination of the [42]. In his eyes [43], movement in German philosophy from Kant. The Hegelian philosophical system was coherent and (1) I-Ching was based on the “superficial ideas comprehensive. The essence of the system is out of simple figures” like a straight line (— featured by a triad of thesis-antithesis-synthesis —Yang) which is the principle of unity, and which corrected Descartes’ rational foundational- a broken line with two equal parts (– –Yin) ism [37] by means of absorbing the principles of which is the principle of duality; Bacon’s inductive reasoning which was, (2) “Unreasonable arrangements and com- however, in contrast with Aristotle’s deductive binations of the two lines” produce eight reasoning. The dialectic philosophy hence trigrams (complicated figures with three attained rationalistic, eternal truths in the lines in one) called Kua, ascribed to Fuxi, progressive movement of thought [38]. yet underlying which is “a substructure of static and abstract thoughts out of nothing The movement was assumed to start from the but meditation on the lines to represent the lowest category, where knowledge is reduced to particularities of ordinary natural existen- a minimum with a natural constraint of the mind, ces” like, heaven (Tien), lake (Tui), fire (Li), to pass on to a higher category in thought so as thunder (Tschin), wind (Siun), water (Kan), to remove or transcend the limitations of the mountain (Ken), and earth (Kuen); lower; and so on, until the highest possible (3) “The eight trigrams continue to produce the category is reached to comprehend and explain 64 hexagrams (more complicated figures all the others [39]. Specifically, the speculative with six lines of two three-in-one figures) steps Hegel designed were as follows: First, which are trivial to express nothing except some idea or theory or movement (called the origin of Chinese characters”; but, “thesis,” or “being” at the initial triad) appears; (4) “The system of hexagrams represents an second, it generates opposition due to the innate attempt to offer an explanation for the weakness or restriction in value or quality within development of everything from Tao”. the bounded background where it arises; third, the opposing idea or movement (called Therefore, Hegel held that [44] “antithesis”, or “nothing” at the initial triad) struggles with the thesis until some solution is (1) I-Ching is full of “static, abstract figures” reached beyond both thesis and antithesis by which “originate from indicating thoughts recognizing their respective values and by trying and calling up significations”, for

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“symbolizing arbitrary empirical to the initial intellectual proposition so as to reach phenomena in the transition from the the reconciliation (i.e., synthesis) of the conflict purest, rational category to the realistic, between both in order to reach a new form of perceptive category”; thesis for the next process” [54]. Hegel (2) The process of this transition is “too abrupt successfully solved the most fundamental to be accepted by any Europeans who problem of traditional metaphysics about the never put abstract things into such relation between Absolute Being and relative concrete objects”, thus, “no one is being by making use of (1) the dialectic logic in interested in referring it (i.e., representing the incorporation of the strengths of the approach the fully perceptive reality and sensuous through Spinoza's immanence; (2) the approach objects by means of the abstract thinking through Kant's transcendence [55]. However, of the three-in-one figures) to a kind of a question concerning the third category, philosophical thought”; Becoming, as the unity of Being and Nothing, (3) It is “the language or myth”, rather than comes up: Can the prime original dialectic of “the hexagrams” in I-Ching, that should be Being, Nothing, and Becoming develop to the adopted as “a better mode to express the whole dialectic life of the Absolute Spirit through nature of the reality which is ultimately the triads of thesis, antithesis, and synthesis at spiritual” instead of physical in existence. various phases and sub-phases? Because the Absolute Spirit is the Absolute Being in the Owing to the naive parochialism of his historical process of Becoming, and its category form is and philosophical outlook, Hegel’s mind was the Absolute Idea, while the relationship between subject to challenges in its universality. He the Absolute Spirit and the Absolute Idea is experienced the deeply rooted Eurocentrism and Absolute Knowledge, how is the proposed the Western superiority [45]. He claimed that the Becoming able to fully explicate the three evolution of human history is a unified totality to concepts of the Absolute Being, i.e., Spirit, Idea, proceed via the evolution of the “world Spirit” and Knowledge? which was nothing but the culture of the West (called the New World), while the spirit of the Hegel suggested a way to solve the fundamental culture “is the German Spirit” [46]. Notice that philosophical problem of the dialectical tension this point of view was seriously criticized by between Being and Becoming. Unlike Plato’s Russell (1872-1970) [47]: it was tinted with dualistic theory of forms combining both “some distortion of facts and considerable Parmenides’ static world (as being) and ignorance” [48]; and, “it is odd that a process Heraclitus’s dynamic theory (as becoming), which is represented as cosmic should all have Hegel suggested that there is tension between taken place on our planet, and most of it near the Being and Nothing, rather than between Being Mediterranean” [49]. and Becoming. Thus Hegel contended that the antithesis of Being is Nothing, then used Although Hegel seemingly criticized I-Ching due Becoming as the higher category to eliminate the to his deficient understanding of ancient Chinese contradiction in the evolution of reality to classics [50], we would like to stress that it was construct a triad of Being-Nothing-Becoming [56]. Hegel who was the first Western philosopher to Nevertheless, this triad did not reflect the include Oriental philosophy as a historical stage essence of I-Ching’s “triad” of Yin-Yang-I (albeit inferior) in the development of the world (Change), if we name it as a “triad” for the philosophy. This was demonstrated in his convenience in comparison with Hegel’s triad lectures on the History of Philosophy [51]. From [57]; therefore, it might not be convincing in the this perspective, it is worth drawing a comparison construction of his speculative dialectics. The between Hegel’s Being-Nothing-Becoming Triad arguments are as follows. and I-Ching’s Yin-Yang-I Triad, an apparently important issue in the East-West cultural Firstly, I (Change) in I-Ching consists of the dialogue [52]. following five types [58]:

(1) Unaltered Becoming; (2) Free Self-becoming; Hegel built his dialectic-speculative Logic on the (3) Forced Self-becoming; (4) Inductive category of “Becoming (Werden),” the truth of Becoming, and (5) Harmonic Becoming. Being and Nothing [53]. Becoming is the unity of both, while “Being (or Nothing), if immediate and The Unaltered Becoming provides a reference of equal to itself (i.e. thesis), is also the same as the world which is a system of homogeneous Nothing (or Being) in the reaction (i.e., antithesis) relationships, i.e., a cosmos, not a chaos. In spite

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of any Change going on, it coincides with the (Nothing) in Fig. 1, it cannot be Nothing (Being). point of reference for cosmic events we are However, it will certainly vanish into Nothing dealing with. The Free Self-Becoming denotes (Being) in a process characterized by Becoming, those kinds of Change without external impact. a unity of both Being (Nothing) and Nothing Thus the Change follows only the rules ascribed (Being) and a category to represent the transition to the internal factors of events. By contrast, the processes of ceasing-to-be or coming-to-be Forced Self-becoming describes changes mainly between Being (Nothing) and Nothing (Being) dependent on external factors, whether or not the [60]. In other words, if there are no such rules are in favor of or against the innate transitions, Becoming does not exist. That is development of the events. The Inductive why Hegel’s Becoming is not a continuous Becoming refers to changes originated from the process, as shown in all the processes except interaction between the events and the process 3. environment. Finally, the Harmonic Becoming is the highest level of changes driven by the On the contrary, neither the Yin cell nor the Yang integrated force of all the factors determining the one in I-Ching’s change is pure, but a unity of first four types of changes. This Becoming is them. They can never vanish but exist to important for the development of deep ecology, compete with each other in respective processes and is best defined by I-Ching: The way of the of the cell: when one process dominates Creative works through change and (expressed by >1/2 space in either black or transformation, so that each thing receives its white), the whole cell is polarized to the category true nature and destiny and comes into of Yin or Yang. However, this does not mean permanent accord with Great Harmony: this is there is not the other category. Let us define what furthers and what perseveres [59]. Hegel’s Being as the black cell, and Nothing as the white cell; in I-Ching’s cell black part is Yin By contrast, Hegel’s Becoming was defined as and white part is Yang. We see that Hegel’s cell follows: “it is not only the unity of Being and of Being (pure black) corresponds to I-Ching’s Nothing, but also inherent unrest…through the cell within which Yin (>1/2 space in black) diversity of what is in it…at war with itself” [54]. dominates; however, Yang does exist in the cell This means that the Becoming has two features: and competes with Yin in all processes, but (1) a unity; and (2) changing. Figure 1 illustrates temporarily yields to Yin; and the same applies to Hegel’s dialectic-speculative triad processes by Hegel’s cell of Nothing (pure white): it taking a sample series of five thesis-antithesis- corresponds to I-Ching’s cell within which Yang synthesis cycles. The three categories, Being (or (>1/2 space in white) dominates; however, Yin Nothing), Nothing (or Being), and Becoming, are does exist in the cell and competes with Yang in labelled in each process in black spot, white all processes, but temporarily yields to Yang. spot, and dashed arrows, respectively. For a direct comparison, I-Ching’s I (Change) during In general, Hegel’s self-changing mode implies the same processes is represented by Yin-Yang that, while the initial Being (or Nothing) is circles the inside of which changes accordingly in immediate and equal to itself, it is also partial black, Yin (or Yang), and partial white, conversely the same as Nothing (or Being) so as Yang (or Yin), with extremes as full black or to reach a reconciliation of the conflict between white. Obviously, Hegel’s Becoming is not both to gain a new balance for the next process. continuous but intermittent, while I-Ching’s On the contrary, I-Ching’s mutual changing mode Change is continuous at any time. Hegel’s comes from the contradictory relation between Becoming is close to I-Ching’s Free Self- Yin and Yang, the origin of which is Tao-in- Becoming if we consider the self-transformation stillness, Non-polarity (Wu-chi). Any perturba- between Being and Nothing and discard the tions to Non-polarity lead to a state of Supreme intermittency. Polarity (Tai-chi), which is categorized as Yang; yet at the end of the activity Yang becomes still, Secondly, Hegel’s cell of either Being or Nothing and the stillness is categorized as Yin; at the end is a pure category which does not contain the of stillness Yin becomes active again, and opposite. As the pure Being (Nothing), it cannot activity generates Yang again. Activity and be Nothing (Being) at the same time, though stillness alternate and each is the basis of the Being (Nothing) is Nothing (Being) and they are other. The two modes persist [61], and the the same if we consider that Being (Nothing) resultant alternation in activity and stillness is continually merges with Nothing (Being). That is backed by the presence of the bipolar dynamics, to say, when we designate either spot as Being as demonstrated in Zhu Xi’s speculative

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Fig. 1. Hegel’s dialectic-speculative triad processes and I-Ching’s continuous change philosophy: “That both being active without with his dialectical three-step movement of stillness and being still without activity thesis-antithesis-synthesis to reach an characterizes reality; that both being active understanding of the dynamic and holistic without activity and being still without stillness characteristics of developing things. Interestingly, characterizes spirituality; however, that both he suggested that such processes employ each being active without activity and being still synthesis as the thesis for a new proposition to without stillness do not mean devoid of activity be transcend by a higher level, and repeat in the and stillness, respectively; There is stillness struggle between thesis and antithesis toward an within activity and there is activity within stillness” ultimate truth of intellectual achievement, the [62]. Thus, Hegel’s cell of either Being or Nothing Absolute Spirit, the eventual and distant is entirely different from I-Ching’s cell of Yin and culmination [52]. Table 1 lists the pyramid-like Yang. multi-layer thesis-antithesis-synthesis processes based on Hegel’s LL. It is easy to see that any Lastly, Hegel’s initial triad of Being-Nothing- possible break-up in the process of Being- Becoming was considered to trigger a Nothing-Becoming will lead to the collapse of the progressive movement of Mind to reach cyclic whole. synthesis through sublation by eliminating both thesis and antithesis, and finally towards a full On the contrary, I-Ching claimed that Tai-Chi self-realization of the Absolute Spirit/Idea, the gives birth to the unity of Yin-Yang, and the unity God of the universe; by contrast, I-Ching’s initial in turn changes into the Five Phases and revolve triad of Yin-Yang-I (Change) was meant to drive the Four Seasons, leading things to begin, the transformation of the Yin-Yang unity to form develop, transform, and preserve in nature, all things in the universe through the cyclic without any limitation to attain the final state as complementarity of Yin and Yang which are mentioned in the text above: Each receives its always present to reach different Becomings true nature and destiny, and comes into different which are not the recognition of a kind of Soul. types of I (Change) [63]. The process is Specifically, Hegel assumed an initial inborn considered to be dominated by the cyclic Yin- contradiction in any given thesis as the engine of Yang competition and cooperation in a universe an antithesis, then, to bring about the synthesis which is supposed to be the eventual culmination (also a new thesis of the next triad) of the two to featured by the Absolute “Ling” in Chinese which resolve the tension between them by sublation; is equivalent to “Spirit” in English. As a result, at the same time the two disappears with the Hegel’s triad belongs to the speculative absolute appearance of the synthesis. Hegel updated the idealism, while I-Ching’s theory falls within previous static and timeless framework of nature speculative objective idealism.

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These arguments support that, although Hegel’ process, the thesis (Being) struggles to be alive, triad structure is similar to I-Ching’s philosophy in not utterly devoid of specific content. The mind appearance (e.g., stressing the universal cannot be led naturally to the thought of its existence of two correlative contraries, and opposite, the antithesis (Nothing). Only if both obtaining a resultant dynamic equilibrium by the thesis and the antithesis are present, is it resolving the struggle of the contraries), his possible to develop a more sophisticated and speculative thought is distinct from I-Ching’s in comprehensive notion of Becoming. Now that the the following propositions: Becoming is absent, and only in the process of Becoming does the Being constitute the Spirit (1) The thesis itself produces a driving force; and give rise to Idea and Knowledge, there exists no Spirit/Idea/Knowledge in the middle of (2) The force is strong enough to form an Process 2 due to the inability of Becoming to fully antithesis which is able to trigger a explicate Being, as well as its three concepts. In reaction to the thesis; Hegel’s dialectical movement of thesis-antithesis- (3) In solving the conflict between thesis and synthesis toward Absolute Spirit in Table 1, the antithesis, the common truths of the two final Absolute Idea (or God) is thus not are exactly equal to each other so as to be “Absolute” due to the breakup of the first triad reconciled to form a synthesis as the new chain. Naturally, in addition to the problematic thesis for the next triad; thought as argued by Russell [47], Hegel’s (4) It is not guaranteed that the first Being- philosophy incurred a dilemma which needs Nothing-Becoming chain is a dynamic further consideration for a continuous evolution process. of his triad dialectics. According to Schopen- hauer (1788-1860), Hegelian speculative thinking The last proposition is crucial. See Process 2 in is not self-consistent, but expresses “a colossal Fig. 1 as an example. In the middle of the piece of mystification which will yet provide

Table 1. Hegel’s dialectics of thesis-antithesis-synthesis toward absolute Spirit/Idea

Top layer Middle layer Bottom layer Quality Being-Nothing-Becoming Thesis Being Determinate Being-for-Self

Being Quantity Pure Quantity

Thesis Antithesis Quantum

Degree

Measure Specific Quantum

Synthesis The Measureless

The Infinite

Essence as ground Pure Principle or Categories of Reflection

of Existence Existence

Thesis The Thing

Essence World of Appearance LL Antithesis Appearance Content Form

Antithesis Relation Substantiality Actuality Causality Synthesis Reciprocity

Subjective Notion The Notion as Notion Thesis The Judgment The Syllogism Notion/Idea Object Mechanism Synthesis Antithesis Chemism Teleology Idea Life Synthesis Cognition Absolute Spirit/Idea

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posterity with an inexhaustible theme for laughter (3) The external manifestation of the at our times, that it is a pseudo-philosophy processes in an exuberant physical paralyzing all mental powers, stifling all real world shows that the integration of the thinking, and, by the most outrageous misuse of processes dominates the production and language, putting in its place the hollowest, most evolution of all things. senseless, thoughtless, and, as is confirmed by its success, most stupefying verbiage” [64]. • Differences:

Nevertheless, Hegel’s philosophy did offer a (1) Hegel’s evolution is a static but speculative thinking in dialectic philosophy: the continued series of abrupt steps during lower categories are partly altered and partly which no development happens before preserved in the higher one, so that, while their thesis (or antithesis) finishes self- opposition vanishes, the significance of both is renovation; by contrast, I-Ching’s yet to be found in the category which follows [65]. evolution is a dynamic and continuous McTaggart & McTaggart presented a detached, process due to Yin and Yang’s constant balanced comment on Hegel’s theory [66]: alternative changes; (2) Hegel’s thesis and antithesis are (1) The primary object of Hegel’s dialectic independent of each other, unable to philosophy was to establish a logical exist at the same time, that is, the connection between the various categories appearance of one element leads to the which are involved in the constitution of disappearance of the other; by contrast, experience; I-Ching’s Yin and Yang are not only (2) Such a connection leads any category (i.e., inseparable from each other, but also thesis) on to another which belongs to the interdependent of and mutually same subject but contrary of that category transforming to each other: at any (i.e., antithesis); moment, there is always a prevailing one (3) On examining the two contrary predicates and a yielding one, and at any further, they are seen to be capable of extremities one begins to recede or reconciliation in a higher category (i.e., ascend; synthesis), which combines the contents of (3) Hegel’s highest synthesis, that is, Idea/ both of them without contradiction, not Reason, is the final stage of his merely placed side by side but absorbed periodical developments, correspond-ing into a wider idea; to the Free Self-Becoming type of I- (4) The category thus reached leads on in a Ching’s philosophy; by contrast, I-Ching similar way to a third, and the process consists of five types of I (change) which continues until at last to reach the goal of are endless without any final stage. the dialectic in a category which betrays no instability (i.e., absolute Spirit/Idea). ACKNOWLEDGEMENTS

5. CONCLUSION The work was inspired by (1) Professor Sean M. Kelly’s lectures of PARP 6822: Hegel, Wilber, This paper presents a comparative study of and Morin: Foundations of Integral Theory; and Hegel’s triad of Being-Nothing-Becoming and I- (2) Professor Yi Wu’s lectures of PARA 7654: Ching (including Tao-Teh-Ching)’s triad of Yin- The Divination and Wisdom of the I Ching, at Yang-I (Change). The study gives the similarities California Institute of Integral Studies (2015-2016 and differences between the two triads and Spring term). yields following findings: COMPETING INTERESTS • Similarities: Author has declared that no competing interests (1) Both triads describe a continuous exist. evolution of our universe in three stages of dialectics which are associated with REFERENCES each other; (2) The internal motivation of the two 1. Hegel GWF. Lectures on the philosophy of processes is contributed by the world history. Introduction: Reason in contradictive motion and competition of History. Cambridge: Cambridge University two elements; Press. 1975;197.

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