Solution With Hiromichi

Based on the tradition and practice of Chinese classical interpretation and borrowing the related theories on and approaches to the western hermeneutics, this dissertation studies the interpretation to Yijing by Yizhuan and clarifies the initial visage, radical purpose, approaches and styles, practical value and philosophical significance in terms of interpretation to Yijing by Yizhuan.The augury nature of Yijing makes its interpretation necessary and difficult. Based on the difference of the classics and the commentaries on them and from the perspective of the unification of the image-numberology and philosophical connotations, Yizhuan specifies the historical attitude about the interpretation keynote and stress which pay equal attention to the image-numberology and philosophical connotations and lay particular stress on obtaining the meaning in an overall manner, establishes the interpretation principle, including doctrine, moral and changes of Yi, give full play to the interpretation methods such as "expressing the opinion by observing the image-numberology" and "forgetting about the image-numberology while obtaining the meaning", and widely uses the interpretation examples, for example, image theory, idea theory, change theory and dislocation theory.Yizhuan's interpretation of Yijing began with the construction of the "Antagonism and transformation of contradiction are the natural law" noumenon. Yizhuan believes that the author of Yijing writes this book with the purpose of expressing the doctrine of "harmony coming from the morals and the philosophy from the meaning; exploring the reason and nature and even the life" in the form of augury. In order to do so, one has to "enhance virtues, make more achievements, admire virtue and expand their enterprise", that is, to be perfect and divine both inwardly and outwardly. This is the basic starting point and initiative for the interpretation of Yizhuan on Yijing. Centering on the prerequisite of "exploring the reason and nature and even the life", Yizhuan keeps the original form of Yijing, and in virtue of the picture of hexagram, name of hexagram, hexagram and its lines and the 64 hexagram system, and the basic thought and principles are logically reasoned. It first annotates the basic content and form of Yijing. On the basis of approving of the all-round perception of the nature, it fully absorbs the ideas of the predecessors, summarizes the concept of "Yin" and "Yang" from the changes of the universe, describes the motion and changes of "Yin" and "Yang", and then further abstracts the motion and changes of "Tin" and "Yang" to be "one Tin and one Yang", which is regarded as the root of the existence of everything in the universe and the cause for motion and changes. Based on this, it changes the concept of "Dao (Way)" and assigns "Dao (Way)" with the connotation such as "one Tin and one Yang" and the alternation, waxing and waning of "Tin" and "Yang". By means of divination, it makes contribution to Tying, believing that "there is taiji in Zhouyi" making taiji have the idea of metaphysics, which is regarded as the highest philosophical category, construct the noumenon system and echoes with the requirements of the times and interprets and explains the natural law in terms of human nature. Thus the divination is changed into norms for the universe and the society, laying foundation for the development of its noumenon system.After the universe (including human beings) establishes the metaphysical noumenon, Tizhuan again develops the "one Tin and one Yang" noumenon of Dao (Way) of Ti into "Sheng Sheng is what is called Yi" specifying that "Sheng" is not only the "production of entities", that is, the production of the heaven and the earth, and the production of human beings, but also the "production of noumenon", that is, the confrontation of Tin and Yang produces everything in the universe. It summarizes that "Sheng" is "the great virtue of Yi", pointing out that "Sheng Sheng is what is called Yi" is the essence of Yi. In the form of "exploring the relationship between the heaven and the human" and by means of the essence of Yi Dao "everything in the universe is prevalent and never-ending", Yizhuan reveals the survival style of human beings by striving unceasingly and enterprisingly and take the harmony between human and the nature as the life goal and value, reflecting the value orientation of the unity of the heaven and human and the thinking characteristics of valuing neutralization. Based on the Tin and Yang view, Tizhuan establishes the metaphysics for the universe before the heaven and the earth came into being, taking the Taiji, where there is no difference between Yin and Yang, as the primitive of everythings on earth, making interpretation of Taiji as "one Yin and one Yang" and the cause of Yin and Yang", and constructing the metaphysical noumenon for the reasonable existence of the human and the society. After finding the basis for the metaphysics, it places its philosophical perspective at the time after the heaven and the earth came into being and transfers its focus to humanistic field and assigns "benevolence and virtue" to "Yi" or "the Dao (Way) of Yi" This is called "the great virtue of the heaven and the earth is named Sheng". Yizhuan has undergone the period from "observing the astronomy to find out the time changes" to "observing the humanity to transcend the world". The thinking orientation and academic progress of "understanding the human relations by following the Dao (Way) of the heaven" in Yizhuan are expressed through the life values such as "being watchful according to the time", "conforming to the will of the heaven and human", "adaptable to the changing situations" and "admiring virtue to expand the enterprises".The interpretation and elaboration of Yizhuan helps Yijing to transcend the limitation of human himself, places its academic vision in the universe, a greater and more spacious location and investigates the human events in a dimension of the unity of the Three Powers (of the heaven, the earth and the human), thus integrating "the natural law of the society" and "the Day (Way) of the heaven" as well as integrating "human scheme" and "ghost scheme" and Dao (Way) of the god. Through the Day (Way) of the heaven one can have an insight into the Dao (Way) of the human, through which one can in turn observe the Dao (Way) of the heaven. In this way, the mysteries and law of the universe can be explored and the inside information and the nature of the society and the human can be probed into. Thus, the heaven-human value, change value, "mastery of opportunity and measure" and "the life value of admiring virtue to expand enterprises" are able to be developed on the basis of the "one Yin and one Yang are what is called Dao (Way)" noumenon. After this logical process from natural description to rational abstraction and from this point to the application to the everythings in the universe, Yizhuan applies the augury system of Yijing to the exploration of the Dao (Way) of Three Powers (of the heaven, earth and human), making its thought system become an organic unity of the nature and universe with the heaven, the earth and human relations. Up to this point, Yizhuan has finished the ideological argumentation about "exploring the reason and nature till the life", making Yijing a philosophical work and a theoretical literature of realistic guiding significance.With the help of iconic language and dimensional thinking way, Yizhuan systematically interprets Yijing in flexible and diversified styles and methods. Unlike the deduction system of the western philosophical concept, Yizhuan's eight trigrams thinking and image-establishing analogy impress one with their integrated and general characteristics. Yizhuan, however, interprets Yijing at the philosophical level, looking at Yijing's 64 hexagrams and 384 lines as a whole, summarizing and interpreting the order of the 64 hexagrams and the relationship between the hexagram and its lines, assigning to the hexagram and its lines the meaning of Yin and Yang, property of time and space, and the meaning of philosophical connotations, and revealing the internal relations between hexagram and hexagram, lines and lines, hexagram and its lines, hexagram images and statements, and line images and statements. Through the "Antagonism and transformation of contradiction are the natural law" noumenon, Yizhuan unites cosmology (world outlook), gongfu philosophy (epistemology) and ideal metaphysics (value) into a relatively integrated theoretical system. Such creative elaboration and systematic interpretation have weakened Yijing's augury function, intensified its property of philosophical connotations, and accomplished one revolutionary change, laying foundation for Yi to become "the source of great Dao (Way)" and "quoting Yi to explain everything" and opening up a new world for the learning of Yi, and even the whole Chinese philosophical development. At the same time, Yizhuan's metaphysical examination of "exploring the reason and nature and even the life" and the reflection over the universe, life and wisdom have transformed Yijing's augury method and style, restructured the text connotation of Yi, found metaphysical basis for realistic life, and constructed an ideal pattern for the society, thus providing a more general guide for individual conduct and social development. Yizhuan's interpretation has shown a trend of practical philosophy and foregrounds the features of entering the world and the time spirit of managing for present use during the great change in the Spring and Autumn and the Warring States period. Therefore, establishing Yizhuan philosophy based beyond the harmonic academic vision on the human and the universe will be able to provide the modern people with the philosophical guidance, which not only be affiliated to the reality but also transcend individual limitation and social bondage so as to realize human's independent, free and overall development.The position and role of Yizhuan in the academic history are such that its basic thought and idea have already become a value and thinking mode, which has long influenced the academic development and the thinking of the Chinese people. Seen from the whole philosophical development, the interpretation of philosophical connotations and metaphysical transformation made by Yizhuan to Yijing have made Zhouyi, a traditional classic that shines with mysterious wisdom, transcended the strong original religious color for augury. It makes "interpreting Yijing with the help of Yizhuan" an important method and way for Yi-ology and even the whole Chinese philosophy, foregrounds the practical rationality and pragmatic spirit, and has gradually become the elementary features of Chinese philosophy and the basic spirit of the Chinese nationality. In this sense, Yizhuan's metaphysical interpretation has an irreplaceable position and role in the Chinese philosophical history.This dissertation is made up of Introduction and six chapters. In the Introduction, the author explains the research method for this topic, its status quo and the starting point of the argumentation. Chapter I reveals the significance of the text interpretation in terms of three levels, that is, cultural root, philosophical root and reality requirement. Based on the classical interpretation tradition with a long history in China, it also makes simple comparison and contrast between Chinese traditional interpretation method, which is represented by Yizhuan, and the western hermeneutics in terms of interpretation basis, interpretation objective, understanding of noumenon, cognitive method, the role of language, and the attitude to the text, expecting to find out the characteristics of interpretation to Yizhuan, theoretical system, and its philosophical significance and then reflecting on the research method about Chinese philosophy. In Chapter II, beginning with the text structure and nature of Yi, the author explores the origin, purpose, significance and development of the interpretation to Yi under the social background of great upheavals in the Spring and Autumn, and the Warring States, pointing out that the interpretation to Yijing by Yizhuan is to carry forward the Dao (Way) by means of interpreting Yijing, that is, to restructure the significance of the text by interpreting Yijing and finally realize the fundamental purpose of "admiring virtue and expanding the businesses" and being perfect and divine both inwardly and outwardly. This is more than interpretation in terms of methodology. The more important is that it is a minute examination in terms of metaphysics, reflecting the interpretation trend in practical philosophy and foregrounding the entering the world and the time spirit of managing for present use. Chapters III, IV and V focus on how Yizhuan has formed its metaphysical interpretation and transformation, thus endowing Yijing with philosophical features and significance. Chapter III discusses the fundamental principle, method and style of Yizhuan's interpretation to Yijing based on the practice. Chapter IV argues, beginning with the basic position of Yijing, the "Antagonism and transformation of contradiction are the natural law" noumenon, which is the foundation and core for Yizhuan to transform Yijing at the philosophical level. Chapter V explores the evolvement and contents of the noumenon system of Yizhuan respectively in terms of Yin and Yang theory, change theory, the heaven and human theory, space and position theory, and life value. And Chapter VI makes a general comment on the hermeneutics of Yizhuan from the perspective of "the source of great Dao (Way)" and "quoting Yi to explain everything".