Wangshen Zi Yi Ji Said "exploration

WANG Shen-zi was a preeminent thinker of Zhouyi who lived in such a period between the end of the Song Dynasty and the middle-and-end of the Yuan Dynasty. By reason that this period was quite chaotic Wang died to the world during all his life. But as a researcher of Zhouyi, he touched a very high spot. The havoc and warfare compromise the historical environment of WANG's thinking; and the attention from Chinese philosophy to categories such as "the Human Nature and the Mandate Of Heaven" "the Heaven and the Human" constitute the theoretical background of WANG's theory. The value of WANG's theory is that it tell us how to stress the subjectivity of human life in all kinds of complicated times and circumstances and to be the master of the destiny, then his theory can supply an ultimate and the most appropriate reliance of human spirit and life. In WANG's system of Yi-ology, the category of YI's meaning is "the idea(S) producing and reproducing ceaselessly" as well as the other crucial category such as "Dao of heaven" and "Wu Ji" etc. As far as the way and predisposition of WANG's research of Zhouyi is concerned, the characteristic in general is ease freedom and natural, mean and correct. It is also that he understood Zhou Yi in view of "idea", and he synthesized many thinking into his own. In detail, what the most special theory is that he deduced the congenital eight trigrams from the "He Tu" design, and deduced the acquire eight hexagrams from the "He Tu" (河图) and "Luo Shu"(洛书) design, and the deduction supplied an ultimate reason for his trying to thread through the "heaven", human, human nature, mandate of heaven. Concerning WANG's criterion in understanding Zhou Yi, the most important opinion is his theory of "The leader which make a hexagram come into being", except "getting or losing the position" "being in the mid or not " and "response", etc. In the construction of his philosophy of Yi-ology, he researched some very important categories of Chinese philosophy, for instances, "idea and Qi(气)", "heavenly principle and (selfish) desire", "idea nature and destiny", "heaven and human", "internal virtue and external sphere" , "adaptability" and "timeliness" etc. By means of this he constructed his system of nature and mandate just like Shuo Gua, Remarks on the Trigrams, narrated "completely exploring the principle, effecting the complete development of (every) nature, till arriving at the destiny". Finally, what WANG'stheory stresses and leads to ultimately is the the state of "timeliness and middle". In conclusion, being a part of the Li-ology(理学) chain from the Song dynasty to the Ming dynasty, WANG's Yi-ology not only can be neglected, but also be paid more attention to than ever before.