The Philosophy Study Of Zhuzhen’s Yi-ology

In Northern Song Dynasty, Confucianism renaissance became the theme of the times. Confucianism selects the Book of Changes as its theoretical resources to fight against Buddhism and Taoism, and establishes its legitimacy status. Zhu Zhen, as a successor of Cheng School, completed Hanshang Yizhuan which was based on Chengshi Yizhuan, mixing the thoughts of Zhang Zai and Shao Yong and digesting Yi-ology of Han and Song. Regarding Taiji as the highest category, he constructed philosophical system.Introduction is mainly about the research summary about Zhu Zhen’s Yi-ology, the writing ideas and the research methods in this paper. There are many academic achievements for Zhu Zhen studies, which mostly concentrated on imagine-number and Tu-Shu theory and also philosophical connotation. All of these research achievements belong to the basic introductions. The study of internal logic links, ideological origins and principle frames remains blank. Based on the understanding of the current research achievements, using the methods of unifying logic and history, combining empirical and literature study, and comparative interpretation, this paper intends to explore the social-cultural background and ideological origins of Zhu Zhen’s Yi-ology, discuss logical relationships between the various parts of his philosophical system, expound the core concepts and ideas to get features of Heaven-earth learning in Zhu Zhen’s philosophy.The first chapter describes the times situation, academic trend and also Yi-ology development in Song:Firstly, Tu-Shu Yi-ology rises as the new academic resources; Secondly, researchers began to interpret Yi-ology with Confucianism instead of Metaphysics. The following part introduces the political career and academic works of Zhuzhen, who belongs to the Cheng School. Incorporating the thoughts of Chengyi, Zhangzai and Shaoyong, Zhu Zhen’s book Hanshang Yizhuan reveals the greatest character of emphasizing on imagine-number, philosophical connotation and Tushu. Therefore, this paper introduces the Yi thoughts Zhu Zhen received from imagine-number Yi-ology in Han, Zhou Dunyi, Shao Yong, Zhang Zai, and Cheng Yi, and tries to grasp the historical context and ideological origins of Zhu Zhen’s academic personality development.The second chapter explores the interpretation methods of imagine-number and philosophy connotation in Zhu Zhen Yi-ology. Sikuguan Officials believe Zhu Zhen’s Yi-ology "emphasizes imagine-number and seeks the origin of Yi". But Zhu Zhen said his theory inherited from Cheng Yi Yi Zhuan, Shao Yong and Zhang Zai". Actually both of them are included in his works. Because Zhu Zhen thought imagine, number, words and divination are the different aspects of Book of Changes, which illustrated the principle of Yi. The interpretation methods of imagine-number and philosophical connotations are derived from Yi-Zhuan analysis for the Book of Changes, and show Heaven-human theory. So Zhu Zhen takes equally the interpretation methods imagine-number, Tu-Shu and philosophy connotation, which includes imagine-number principle of Dong-Yao, Gua-bian, Huti, Five elements and Najia in Han, Tu-Shu principle of River map, Luo chart and priori diagram in Song and Confucianism principle of Cheng Yi.The third chapter goes to the Ontology of Zhu Zhen’s Yi-ology. Following the interpretation approach of predecessors, Zhu Zhen constructed the ontology from both the relations between divining way and the number of Da-Yan and generation order of Taiji Ontology. Zhu Zhen regards Taiji as still one, which is the origin of the numbers. The numbers of heaven and earth, the numbers of Dayan, Luo numbers, divination numbers, divining stalk numbers and the number of five elements, which are generated from the Taiji, have internal consistency. Zhu Zhen regards Taiji as Taixu, which gathers the Qi and gives birth into Yin and Yang. The movement and still of yin and yang generate gold, wood, water, fire, earth. Then the Qi of Yin and Yang and the five elements pervading in the four seasons generate the thousands of things. Therefore, Zhu Zhen regards Taiji as the origin of the universe. Tai Chi is Li, which is the basis of priori moral values. Taiji combines principle, human nature and destiny into one, which has the ontological, cosmological, metaphysical significance.The fourth chapter describes the cosmology of Zhu Zhen’s Yi-ology. Firstly, incorporating the number concept of Liu Mu and Shao Yong, Zhu Zhen describes generation order of Tai Chi as one, two, four, eight and thousands of things.; Secondly, following the essay of Taiji diagram, he also describes the order as Tai Chi-Yin Yang- Five Elements-eight diagrams-thousands of being. Zhu Zhen regards Qi as the origin of the universe, which results in the difference between gathering and parting. Yin and Yang are the main elements of Qi-hua; the formation and existence of all beings are the movement effects of Yin and Yang. Zhu also makes clear his viewpoint of the ever-lasting power of Yin and Yang and the change of movement and stationary through the diagrams and charts embody Xiaoxi, Najia, Yaochen, and Guaqi theory, which painted a changeable, dynamic space-time picture.The fifth chapter describes humanistic concern of Zhu Zhen’s Yi-ology. Zhu Zhen believes that man is given birth by the Qi of Taiji as all beings, which means the human nature is inherited the nature of Taiji. The nature of the Taiji is pure and the human nature is good; evil is the outcome of partly being endowed Qi, which cannot be called nature. Cheng also could be called human nature, so Tai Chi Cheng is Cheng. Cheng is the link between Cosmological ontology and humanity. And people should keep their original nature and remove the evil, which need to practice of Cheng as well as the way to gentleman, and ultimately saint. The purpose of Saints doctrine is still rebuilding rational world order. In the perspective of Zhun Zhen’s Yi-ology, Qian Yang represents emperor and Kun Yin represents minister. Therefore, the emperor is noble and minister is humble. Both of them should be placed in their own position and do their duties. Zhu Zhen explains Yi with Rite. He holds the idea that the political practice should concentrate on the system of etiquette and law. The social life should follow the etiquette, customs, ritual system. He also advocates etiquette enlightenment.The sixth chapter makes evaluation on philosophy of Zhu Zhen’s Yi-ology. Zhu Zhen aims to recover the Heaven-human learning of Yi-ology, which is lost from Wang Bi’s interpretation with metaphysics. Invoking the Yi-learning from Han, Wei, Tang and Song, Zhu absorbed various theories in an open attitude and creatively interprets the Yi-ology. His philosophy of Yi-ology breaks through the imagine-number Yi-ology of Han and goes to a higher status in imagine-number, Tu-Shu and philosophical connotation, which has its position, value and influence in the development of Yi-ology in Song and later dynasties. However, because of the complexity of imagine-numbers and Tu-Shu theory, there are some weaknesses in the logical structure of Zhu Zhen’s philosophy system.