Study On Huang Zongyan' Yi-ology

The number of the researchers on Huangzongyan's philosophy and yi-ology is growing, but there are still many regrets so far. His life story, his books and some wrong annals is still not clear, and his thoughts still need some faithful explanation and evaluation. So the aim of this paper is to do some research on Huangzongyan himself, his books and his articles, and then trying to put forward some opinions in my point of view.Zongyan was born in the alternation of the Ming dynasty and Qing dynasty, he have suffered from the depression and destruction of the country and such experiences spurred he and other people in that era to perform a stream of a series of profound critique on culture and ideology. Such stream was mainly expressed on the rebel to the School of Li in Song and Ming dynasties, and the criticizing on Buddhism and Taoism. Further more, the stream worked hard on propose Shixue and intended to recover the School of Confucius and Mencius and to vitalize the study on the six Confucian classics. Such stream have established a movement that take great importance in the research in Confucian classics and in practicing it, and an atmosphere that take the studying of the six categories of Chinese characters and the explanation of words in ancient books as in Han dynasty. Except the influence from outside, Zongyan was born in a academic family, his teacher was Huangzongxi and he have also studied from Mr. Jishan. He also have had a good friendship with Wantai, Luwenhu, Lvliuliang, Gaodanzhong and other famous scholar in Jiangzhe area. Such experiences played an important role in the development and change of Huangzongyan's schoolz of thought.The development of yi-ology in Ming and former dynasties, the textology in Ming dynasty and the six categories of Chinese characters theory is the foundation of Zongyan's yi-ology. After the hard work after his mid-life, Huangzongyan have finally finished his three books of Zhouyixiangci, Xunyumenlun and Tuxuebianhuo. He have inherited the traditional theory of Fuxihuagua, Wenwangchonggua, Zhougongxici and Kongzizuoyizhuan, and put forward the idea of "Understanding the classics by studying the six categories of Chinese characters theory", "the Integration of Li and Image" and "the Paragraphs and Images Cover Heaven and Men" and so on, and have finally formed a theory of paragraphs and images that nearly complete. These thoughts have run though Zongyan's explanation of Yi. Furthermore, he explanation and analysis Yi and Yizhuan with the methods such as explain Yi with Yi, explain Yi with Classics, explain Yi with Zi, explain Yi with History, explain Yi with basic knowledge and explain Yi with many other theories. Huangzongyan has established a way of Yi-ology that has both theories and methods.The School of Hetu and Luoshu was started with critique and query, but it still have enough approve and had moved on. The debt on it have last for more than a hundred years but the conclusion still haven't been made. Huangzongyan have analyzed the theory of Hetu and Luoshu, the theory of Xiantian and Houtian, the Fangyuanheng picture of Bagua and Sixty-four guas, Taiji picture and Taijitushuo, it is a systemic summarize and analysis of the School of Hetu and Luoshu in Yi-ology in the opposite side that have a great deal of influences. The critique have expressed Huangzonxi's research and opinion in the School of Hetu and Luoshu in Yi-ology, and it have also revealed the comprehensiveness and the profoundability of the construction of his Yi-ology ideas. So it is the most brilliant and important part of his Yi-ology. But it is still need to point out that although Huangzongyan have made some serious critique on the School of Li in Song and Ming dynasties form the perspective of history context and his personal background, the School of Li in Song and Ming dynasties is an important phase in Chinese intellectual history and it is also a prosperous moment of Chinese ancient academy.From the perspective of Yi-ology Philosophy. Huangdongyan didn't agree with Zhoudunyi's opinion that "Wu ji er tai ji", from his point of view, Tai-ji is the highest and the largest, and it also have the best abstract ability. It is the supreme word and need no attachment. He takes Tai-ji as the highest truth, and it is also substance truth; it belongs to the metaphysical level, compare to the level of "Q", but the two levels is not completely separated, if one doesn't be bound up with the form of "Qi", he could recognize the Tao as it's reason. The relation of Li and Qi is like the relation of Tao and Qi, but it takes more importance in explain the development of the universe from a dynamic point of view. Zongyan analyzed Qian-kun and Yin-yang, the two pairs of important concepts in Zhouyi and made further interpretation of sage creates Yi, and it also expressed the Cosmology thought that Heaven-Earth is original natural. So the Heaven-Earth-Natural and sage and Yi have formed a virtual and active interaction relationship, this relationship is directly revealed by the theory of the four virtues of Yuan, Heng, Li and Zhen. This four virtues in Yi is the generalize of Heaven-Earth-Nature from the perspective of cognition. In other words, it is also the Heaven-Earth-Nature reveals itself to sages. From the perspective of the height of the intellect of sages, these three aspects are unified, it also determined that the original relationship of Tao of Heaven and Human affairs is a relationship of active interaction. For human, we surely can unify ourselves to the Heaven. In the level of humanity, Zongyan takes the theory of original goodness of human nature from Mencius, considering that people have the heart of kindness and humanity is ultimately kind, but human's action is not completely kind. So it requires the unification of abstract moral rules and objective actions, it is also the unification of moral and contribution. In the level of society, Zongyan have made a conclusion that the development of society appears to be the alternation of order and chaos, the method of settle this is to establish a appropriate relationship between King and his subjects and a appropriate relationship between King and demos. In this basis, he advanced the opinion of "the world is not belong to one person", "the world is not one person's world and also not one family's world", and "hide the world in the world", and called on to flexible actualize the institution of Yao Shun and Yu in politics, economy and culture policies. The final goal is to achieve the great harmony society. It is just like his brother and is also a typical idea of the Zhedong School.Moreover, the schoolz of thought of Zongyan have the characters of learning Yi, taking classics for principal, critical thinking and cultural criticizing. Such characters are concordant to his view of ideal world and his conception of the construct of social institution. All of them are struggling in the conflict of ideality and reality. No matter what the consequence is, Zongyan plays an important role both in the Zhedong School and in the development history of Yi-ology in Ming and Qing dynasties, but it is often misunderstood by general knowledge, in fact, he have never wanted to renaissance the School of Han, but want to realize the ideal of Confucius and Mencius and realize the School of Six classics. From the perspective of textual research, it is wrong to value Zongyan's opinion too high, his textual research is just to study the prototype of the character but not to struck by the pure textual research and searching the lost phrases.