The Research Into Xun Shuang's Study Of Zhouyi

Xun Shuang(128AD-190AD)(荀爽), with another name Xun Xu(荀谞), z.Ciming(慈明), together with Zheng Xuan and Yu Fan, is deemed as one of the three most important scholars in the Zhouyi Studies in the Eastern Han Dynasty. The academia has paid much attention to Xun Shuang's studies of Zhouyi, with a number of books and research papers being published. The study can be said thorough, and has acquired many achievements. But compared with that of Zheng Xuan and Yu Fan's, it can not be said enough. The systemic study on it is still inadequate, especially from a broader perspective of the studies of Zhouyi vis-a-vis the studies of Scriptures in Han Dynasty. Xun Shuang's studies of Zhouyi have their own characteristics in academic study; its historical status and value have not been fully discovered. There are a lot of study areas and vast space that should be explored. This provides me a chance to explore the study of Xun Shuang's theory about Zhouyi, especially on the perspectives and methodologies. Based on the aquired achievements, this thesis will give a deeper analysis to Xun Shuang's studies of Zhouyi from a wider perspective, and it will focus on the frames and connotations of Xun Shuang's studies of Zhouyi in order to show its historical meaning and academic character. By virtue of its unique value, this thesis will give a better understanding and take hold of the development of Numberology of Zhouyi Studies in Han Dynasty and therefore the evolution of Zhouyi Studies.This thesis can be divided into five chapters as follows:Chapter One: The times and academia. In Easten Han era, the official ideology was the New Text of Scripture Studies(今文经学) which aimed to reconfigure the conflicts within the political system and maintain social stability. But it gradually lost its power with the growing serious social crises by the end of Han. Xun Shuang's study of Zhouyi came out as a response to his time.Chapter one is divided into two sections. Section one covers the reflections of the problems of its era, and section two mentions the awareness of academic consciousness.Section One: The reflections of the problems of its era. At the end of Eastern Han Dynasty, all the crises resulted from the political crises. Within the ruling class, there were full of complicated contradictions between Literati and Far Relatives, Literati and Eunuch, Far Relatives and Eunuch, Literati and Imperial power. But the most serious crisis was the contradictions between the Group of Literati and the Group of Eunuch. This was the focal points of the political crises at the end of Han Dynasty, it lead to the broke out of the Dang Gu conflicts(党锢之祸), and this conflict reflected the moral and political contradiction. Shortly after the Dang Gu conflicts, the contradictions between the ruling class and the ruled class led to the Huang Jin uprising(黄巾起义). The uprising revealed the absurdity of the official ideology and marked the complete bankruptcy of the theory of Yin, Yang and disaster(阴阳灾异说).Section Two: The awareness of academic consciousness. The New Text of Scripture Studies was under the curtain of the theology. Also, the Scripture Studies scholars' family law and the law of master have their own limitations. Besides, the conflicts of political and economic interests revolved around the Scripture Studies. All these elements together directly lead to the decline of the Scripture Studies. The New Text of the Scripture Studies in Western Han Dynasty was devoted to construction of the system of Zhouyi. By contrast, in Eastern Han, more focus was put on keeping the existing theory rather than on theoretical creation. The relationship between the Old and New Text of Scripture Studies in the early Eastern Han Dynasty evloved from conflicts to the merging. After absorbing the favorable factors of the New Text of Scripture Studies, the Old and New Text of Scripture Studies move toward integration. Their theories were originally from the School of Fei in the Old Text of Scripture Studies. Through the reconstruction of Jing Fang's theory of the New Text of Scripture Studies, they integrated them and gave their own innovations. The thinkers in the social critical thoughts borrowed the concepts of Heaven and Human, Ins and Outs(本末), Name and Reality(名实) from Zhouyi to pursue rational thinking about social problems. Xun Shuang gave his creative and original research and investigations to the academic problems in his time by virtue of both Old and New Texts of Scripture Studies. Xun Shuang reflected problems of his time and academy at the language system of the special study of Zhouyi Study, so as to find out the foundation of social and political order and explore the construction of social order. Through these actions, he gave his own answer to them.Chapter Two: Formation of Xun Shuang's studies on Zhouyi. In his whole life, Xun Shuang wandered between academia and politics. The formation of his theory of Zhouyi is both due to his family tradition and to his learning from his teachers. Xun Shuang wrote Interpretation of Fei s Zhouyi Theory (为《费易》作《传》). Nevertheless, Nine School's explanations to the Zhouyi (九家易) is not his work.It can be divided into five sections.Section One: His life. Xun Shuang was deeply influenced by his forefathers' wide knowledge, the noble virtue and critical spirit of critic on the politics at his time and the promotion of Confucian ideals. This influence was so deep that it influenced his way of understanding to the academy and politics in the future, and what is more, it gave the foundation of his academic life and political career. When he first stepped on the political arena, Dang Gu Conflict took place. Therefore, Xun Shuang exited from the center of political power to write books in reclusion. He wrote a number of books and became a famous Confucian at his time. In order to solve the political crises, release the social contradictions, regenerate the society, and fulfill his long political dream, he entered into the political stratum for the second time. At this time, he took a strong sense of social responsibility and mission, and approximately revived his country, but before the mission was finished, he died.Section Two: Family Genealogy and Influence. Xun Shuang is the 12^th-generation grandson of Xun Zi, who is the Master of Ritual. Xun-zi's study in Ritual had a far-reaching influence on the Scriptures of Studies in Han Dynasty. The edification of Ritual and Yue cultural environment in his family was the foundation for Xun Shuang's humanistic spirit in Zhouyi study. Xun-zi spirit, which was the same as that of Confucius on the explanation of Zhouyi, gave the basement for Xun Shuang to impart Fei's School on the Zhouyi Study.Section Three: His teachers and students. Xun Shuang had studied Jing's New Text of Zhouyi Study, for the requirement of his time, he turned to study Fei's Old Text of Zhouyi Study. He was an important inheritance of Fei. The thoughts of Ma Rong, who was one of Fei's School on the Zhouyi Studies, based on the Righteousness and Rationality, taking into account of Numberology, while explaining Zhouyi with the use of I Zhuan(易传). Ma Rong's theory of Zhouyi Study broke through the law of master and family and for that matter involved some spirit of innovation. Xun Shuang was much inspired by Ma Rong. His theory was based upon Fei's theory of Zhouyi Study, and with some amalgamation, summary and transcendence, he sublimated his own theory of Zhouyi Study with originality.Section Four: His works and compilation. This section will discuss the book of Li Dingzuo's(李鼎柞)Collection and Explanation to the Zhouyi(周易集解) which is a reference to Xun's explanation to the Yi Zhuan. In the Qing Dynasty, the compilers who collected the lost books had published many versions of Xun Shuang's Yi Zhuan. Comparatively speaking, Huang Shi's Explanation to the Zhouyi in School in Han Dynasty(汉学堂经解) and The Investigation to Huang's Lost books(黄氏逸书考) are more detailed and comprehensive. This book not only included compilations of Xun Shuang's notes to Zhouyi and some later scholar's views on them, but also added compilers' understandings to them. This makes Xun Shuang's book have much academic value, and also made this version a special compile in Qing Dynasty.Section Five: Xun Shuang and Nine School's explanations to the Zhouyi(九家易). As for the relationship between Xun Shuang and Nine School's explanations to the Zhouyi, there are two conflicting viewpoints: (l)Xun Shuang's thoughts as the collection of these nine school's ideas(荀集九家) and (2) Xun Shuang's thoughts origining the nine school's ideas (九家宗荀). The first viewpoint actually cannot stand up. As we know, Nine School's explanations to the Zhouyi was not The ancient Zhouyi of Nine Masters in the South of River of Huai(淮南九师古易). Its text was compiled no later than Yu Fan's time in the Three Kingdom Dynasty. Shang Binghe, a scholar of Numberology in Zhouyi Studies in the period of Republic of China, held the first viewpoint. He got this idea from the point that some thoughts of ancient Zhouyi was included in the Nine School's explanations to the Zhouyi. And Nine School's explanations to the Zhouyi came out before Xun Shuang's work. So, he came to the conclusion that this viewpoint is believable. But in fact, he did not discuss the views in Nine School's explanations to the Zhouyi. As to the latter viewpoint, why nine school's ideas are originally from Xun Shuang's thoughts? Why Xun Shuang became the originality of Nine School's explanations to the Zhouyi? The reasons are complicated but one of the most important is that Xun Shuang developed Numberology of Zhouyi, which had unique academic features and values in thought.Chapter Three: The reestablishment of Xun Shuang's Numberology of Zhouyi Studies. As the Master of Zhouyi in late Han, Xun Shuang completed the task of reconstructing Nmuberology of Zhouyi. This Chapter can be divided into four sections. Section One: The combination of Qian and Kun: Theory of Hexagrams (卦) and Qi. This section discussed three important parts of Xun Shuang's theory of Trigrams and Qi, these three parts are the theory of Qian and Kun as the base, Yin and Yang for practical application, the theory of the combination of Qian and Kun and the theory of Qian and Kun as the beginning and ending.Xun Shuang's theory of Zhouyi Study had combined the concepts of base and practical application and introduced them to the explanation of Zhouyi. what is more, he innovated some new ideas like Qian and Kun as the base, Yin and Yang for practical application. Xun Shuang introduced traditional theory of Trigrams and Qi into this theory. He combined the theory of Hexagrams and Qi with Hexagrams and Qi of Ba Gua creatively, and built the theory of the combination of Qian and Kun in which Qian, Kun, space and time are combined together, base and practical application can not be divided. The theory of the combination of Qian and Kun talked about the base of Qian and Kun contains the practical application of 64 Gua, Yin and Yang. While the theory of Qian and Kun as the beginning and ending reveals the principle of inner consistence of the base and practical application in the theory of Hexagrams and Qi. Xun Shuang's theory of Qian and Kun as the beginning and ending was consist of two parts, theory of Kan and Li as the beginning and ending and theory of Tai and Pi as the beginning and ending. These two theories gave elaborate explanations to the inner relationships of Qian and Kun, Kan and Li, Tai and Pi.Section Two: the theory of ups and downs of Qian and Kun. Xun Shuang based upon his former scholars' similar theories, and explored the meaning of Qian and Kun as the gate to the study of Zhouyi(乾坤为《易》之门户), and came to the conclusion that Qian and Kun as the base, Yin and Yang for practical application. Xun Shuang explored the relationships between Qian,Kun and Kan, Li from a deeper level. Then, he advanced the theory of essentiality of Yin and Yang in which Yang is going up and Yin is going down, and the core principle of the ups and downs of Qian and Kun, this principle, was based upon the nature of Yin and Yang, the Yang of nine-two Yao(九二爻) of Qian went up to the location of the fifth Yao of Kun, six-five Yao of Yin went down to the location of the second Yao of Gan. Xun Shuang developed this principle, he insisted that the Yang of nine-four Yao of Gan went down to the location of the first Yao of Kun, the Yin of first Yao of Kun went up to the location of the forth Yao of Gan, the Yang of superior Yao of Gan went down to the location of the third Yao of Kun, the Yin of six-three Yao of Kun went up to the location of the superior Yao of Gan. He extended this principle to the usage of the other 62 Trigrams besides Qian and Kun. He believed that the Yang Yao which is below the fifth Yao should go up to the location of the fifth Yao, the Yin Yao which is above the second Yao should go down to the location of the second Yao. The ideal model of the ups and downs of Qian and Kun are the Trigrams of Cheng Liang and Ji Ji(既济). Under the thoughts of Qian and Kun as the base, Yin and Yang for practical application, Xun Shuang carried this principle further and invented the theory of ups and downs of Tai and Ji Ji Trigrams, so that revealed the relationships of Qian, Kun and Tai, Pi from a deeper level.Section Three: the changes of Trigrams of Qian and Kun. If we say that the theory of ups and downs revealed the general principle of the trend of Hexagrams, then, the theory of the changes of Hexagrams will be the practice of this principle. From the formation of the Hexagrams, we know that is revealed the general principle of Hexagrams. The changes of Hexagrams(卦变)is different from the Hexagrams' change(变卦). The former reveals the universal and inevitable relations in the 64 Hexagrams, it reflects the relations in this world are universal and inevitable. The main content of Xun Shuang's theory of the changes of Trigrams is that Qian and Kun imitate the way of Heaven and Earth, they communicated with each other, with the changes of ups and downs and become the 64 hexagrams(64卦). There are two principles for them to change, the first one is that Qian and Kun were divided and communicated with each other, so that the hexagrams came into being. Yin and Yang consist of the Xiao Xi Gua hexagram(消息卦), two Yin and two Yang that is Xiao Xi Gua hexagram gave born to the Za Gua hexagram(杂卦), and three Yin and three Yan Xiao Xi Gua hexagram makes Za Gua hexagram through the communication of Qian and Kun. There is no four Yin and Yang, five Yin and Yang of Xiao Xi Gua hexagram and Za Gua hexagram. The second one is that the communication of Qian and Kun makes the Liu Zi Bie Gua hexagram(六子别卦), Liu Zi Bie Gua hexagram gave born to Za Gua hexagram. In a word, the communication of Qian and Kun is the outline of the changes of 64 hexagrams. Xun Shuang's theory of the changes of Hexagrams is from the general and inevitable relationship between Hexagrams to explore the inevitable principle and law of Heaven and Earth, Yin and Yang.Section Four: changes of Yin and Yang hexagrams and the location of Yao. The changes of Yin and Yang hexagrams which is based on the nature of Yin and Yang is from false to correct location, from disorder to order. This idea is the main point of Xun Shuang's theory of the location of Yao in Zhouyi study(荀爽易学爻位说). Xun Shuang developed this theory and insisted that the relationships of the locations of Yin and Yang were not only static but also dynamic changes of ups and downs. Thus, he put the Yao under the perspective of the dynamic changes of Qian and Kun to explore the fundamental condition and principle of changes of Yao. Xun Shuang expounded these changes with the examples of locations of Yao in Ju, Cheng, Bi, Ying,Zhen, Cheng, Ge and Zhen. He revealed and summarized the ideal condition of the changes of Yin and Yang that is Yang take the place of Yin, and vice versa, Yin and Yang correspond with each other, and ascribe to the Zhen Zheng(贞正), they return to their place at last. Yin take the place of Yang and Yin, Yang separate with each other in the communication of Yin and Yang, these conditions go against the nature of Yin and Yang, the result is not felicity but infelicity. Xun Shuang based upon the fundamental laws in the changes of Yin and Yang to estimate whether the Yin and Yang Yao abide by the nature and principle of Yang go ups and Yin go downs or not. In this way, he reviewed the condition and laws of the changes of Yin and Yang and found the relationships of Xiang(象) and Ci(辞) in the Zhouyi, explored the general principle of Zhouyi at the same time. So that he can give the estimation and foresee of felicity and infelicity.Chapter Four: the theory of Heaven and Human Being in the Zhouyi Studies from the thought of Qian and Kun as the base, Yin and Yang for practical application. Zhouyi is a study of Heaven-Man which takes the relationship between Heaven, Earth and Man as its core and uses Numberology as its unique language. Through the construction of Numberology, Zhouyi displays its overall understanding of the universe as well as its understanding of how society and human life should be like.This chapter can be divided into three sections.Section one talks about the overall prospect of the universe. On the bases of the new theory of Yin and Yang, Xun Shuang rebuild the overall prospect of the universe, and expressed his philosophical understanding to the overall prospect of the universe.This section is divided into two parts: the first part talks about the new theory about Yin and Yang, the second part discusses the appearance of the heaven and human's prospect.Part One: The new theory about Yin and Yang. There are two prominent differences between the Xun Shuang's new theory of Yin, Yang and the traditional theory. The first one is that the inner principle of the changes of Yin and Yang is that Yang is desire to go up while Yin is desire to go down. The second one is that Xun Shuang strengthened the traditional idea of Yang is the master while Yin is the servent, and advanced the new theory of Yang Ming Yin Cheng(阳命阴成). Yin and Yang transform with each other and become one unification. Xun Shuang highlighted the facet of Yin and Yang's contradiction, gave emphasis to the affirmation of Yin and Yang's co-existence. Therefore, he developed the theory of the communication of Yin and Yang. He insisted that the communication of Yin and Yang is the same as that of master and servant. This relationship manifests in the communication of Yin and Yang. In this way, Yin and Yang gave birth to each other, and gave birth to all the things without end. Yin and Yang have their own nature and their own place, they are not static, but dynamic. They turn their way to the directions of ups and downs they should be. Heaven and Earth have their own ultimate location, and the communication between them, the ups and downs of Yin and Yang have its own principle. All these things have their own nature and ultimate location. To be specific with the location of Yao, Yin and Yang accomplished themselves at the location of two-five line at the middle place. The nature of Yin and Yang and the ultimate location of Yin and Yang are the originality and trend of the changes of Yin and Yang.Part Two: The appearance of the heaven and human's prospect. Based upon the new theory of Yin and Yang in Zhouyi Study, Xun Shuang's theory of Zhouyi Study gave a new understanding and explanation to the relationships between Heaven and Human Being, this made the heaven and human's prospect to be appearance under the thought of Qian and Kun as the base, Yin and Yang for practical application. Xun Shuang edified the theory of the interaction between heaven and human, and gave prominence to the humanistic meaning of Heaven, besides, gave rational consideration and arguments to the relationships between Heaven and Human Being. In order to understand the way of Human Being, one must firstly understand the way of Heaven, in order to do things in humanistic spirit one must to imitate the way of Heaven, besides, the way of Heaven must be put into practice of the way of Human Being, the way of Human Being should imitate the way of Heaven and must be coherent with it. Theses points explored the deeper meaning of the theory of Heaven and Human Being in the Zhouyi Study. From the viewpoint of Xun Shuang, the humanistic order in society should be on the basis of the natural law. According to the thought of Qian and Kun as the base, Yin and Yang for practical application, only the humanistic spirit was built in society in order according the natural law, the cultural Ritual can itself appear. Only in this way, can it meet with the demand of cosmic laws of nature and integrated with the base and practical application. The construction of the humanistic order in society must base on the Ritual. Section two in this chapter will discuss the humanistic spirit of Ritual in the context of Xun Shuang's theory of Zhouyi Study.Section Two: The humanistic spirit of Ritual in the context of Xun Shuang's theory of Zhouyi Study. Xun Shuang lived in the academic environment of the combination between the New Text of Zhouyi Study and the Old Text of Zhouyi Study. In his theory of Zhouyi Study, Ritual is the fundamental element and the root of his theory, and the foundation of his ideal order. Xun Shuang gave his explanation to the Ritual from the viewpoint of Numberology of Zhouyi Study. He insisted that Ritual was the general law, basis and principle for the co-existence of heaven and human. Ritual contains the virtue of being in the heaven and earth, it is the most important embodiment of the humanistic order's imitation to the cosmic law of nature. Based on the way of human's coherence to the way of heaven, Xun Shuang made the activity of human to be appearance in the relationship between Heaven and Human Being. He insisted that in order to make incorrect things correct, in order to construct the harmonious society, the only way was to make the way of Human to coherent with the way of Heaven, the man with virtue should be put at the high rank, and vice versa. And then, he believed that the coherence of the way of Human and the way of Heaven was to abide by and implement to the Ritual. This would guide men's practice in order to fulfill one's dream. The man at the high rank should practice the virtue of humble and economic, and with the mind of succeed oneself and others, one should to seek and achieve one's value and ideal condition of Inner Saint and Outer King(内圣外王). But in the specific virtual practice of human, he did not orientate the essence of human on the intension of the ups of human life, but on the direction of human's secular contact. He wanted to use the humanistic Ritual to restrict human's lust in order to contain them in the realm of Ritual. These thoughts was deepened and further explained in his theory of Mean and Harmony(中和). Section three in this chapter will discuss this issue.Section Three: the ideal condition of Mean and Harmony(中和) in which Yi changes with time and Human imitates the Heaven. This section will be divided into two parts, the first part talks about the ups and downs according to the times, the second part discusses the ideal condition of Mean and Harmony.The ups and downs according to the time. In the Xun Shuang's theory of Zhouyi study, the time is the objective law, it is the outside criteria and has the accuracy of Numberology. If one wants to recognize and grasp the way of heaven, one must recognize the formula of Numberology first. Therefore, Xun Shuang drew lessons from the achievement of natural science in the Han Dynasty, integrated the methods of Numberology and built the system of Numberology. This action was to seek the unification of Heaven and Human in the theory of Numberology in the Zhouyi Study. And what is more, throughout the time. Xun Shuang also wanted to master the way of heaven through the understanding of the way of human from the viewpoint of the value it should be. He had the tendency of making the time as the inner subjective criteria. According to the theory of Xun Shuang's Zhouyi study, Qian is the time, Qun is the space. Time and space, Qian and Kun is the unification. According to the idea of Qian and Kun as the base, Yin and Yang for practical application, Xun Shuang insisted that the six lines of Qian represent the way of gentlemen, and it appeared itself through the communication of Yin and Yang. He also thought that the other 62 hexagrams represent the different time, the changes of Yin and Yang according to the time's difference. All these phenomena were ascribed to the best order. But these are the direction of their development. As to each hexagram, the tense and meaning it appeared is different for the difference of the structure of Yin and Yang, therefore, the development and change of it is different also. Therefore, when Xun Shuang gave his explanation to the Zhouyi, he explored not only the tendency and ideal destination of the changes of hexagrams, but also the different times and meaning of them. Xun Shuang insisted that the way of human coherent to the way of heaven is to change according to the time, and to create the value of society and life according to the chance and time.Xun Shuang's ideal condition of Mean and Harmony- the unification of the way of human and the way of heaven- reflected in the condition of Mean. Mean is not the pure objective way and subjective way, but the unification of objection and subjection. The subject masters the way of heaven without excess and limitation, this was the Mean. The universe created the beings in the harmonious order of Yin and Yang, the ideal condition of the harmonious order of Yin and Yang is Mean. Mean has the meaning of cosmogony, and also has basement of metaphysics and the meaning of the principle of value. The ideal condition of Mean and Harmony is at the place of two-five lines of Yao and the two-five Yao of hexagram, especially when Yang goes up to the fifth line and the Yin goes down to the second line. Mean and Harmony expressed the overall concern of universe and the ultimate concern of human in Xun Shuang's Zhouyi study. Mean was the utmost demand for virtual practice in his Zhouyi study, and also the main embodiment of his social idea. Mean also had the meaning of epistemology and methodology. Xun Shuang elaborated the thoughts of the location it should be and the unification of virtue, time and location throughout the explanation to the Zhouyi from the viewpoint of Mean and Location. In this way, he also elaborated the unification of the Inner Saint and Outer King, and the ideal personal pursuit to the unification of the virtue and the practice, what is more, the ideal society in which master and servant have their order, everyone live harmonious with each other. In this theory, the idea of Mean and the ideal pursuit in the Confucianism has been fully appeared and explained.Chapter Five: the influence of Xun Shuang's studies of Zhouyi and our assessment to it.This chapter can be divided into three sections.Section One: Scholars after Xun Shuang. Scholars after Xun Shuang mainly maintained and developed Xun Shuang's Numberology of Zhouyi Study, however, some of them were inclined to develop his theory of Righteousness and Rationality.Section Two: the influence of Xun Shuang's studies of Zhouyi. We believe that Xun Shuang's studies of Zhouyi gave its focus on the Numberology, while gave its concern to the Righteousness and Li from the overall point of view. His thoughts provided important academic and theoretical sources for the Nine School's explanations to the Zhouyi in Han and Wei Dynasties and the Yu Fan's Zhouyi study. It also provided fluent materials for Wang Bi's theory of Righteousness and Li in Zhouyi study. In a word, it has a profound influence for the development of the Numberology and the theory of Righteousness and Li in Zhouyi study in the later generations. Xun Shuang's studies of Zhouyi originally from Zhouyi, and then he built the system of Numberology in the Zhouyi study, and established the new idea of Qian and Kun as the base, Yin and Yang for practical application. He explored these academic area for the later generations, though he had not achieved their altitude at the theory of base and practical application.Section Three: The assessment to Xun Shuang's studies of Zhouyi. Xun Shuang explored the inner meaning of Zhouyi study on the new context of the idea of base and practical application when dealing with the theory of Heaven and Human Being, that was, the meaning of this theory is at the human way's imitation to the way of heaven and the unification of them. Xun Shuang made this meaning apparent on the basis of the new idea of Qian and Kun, Yin and Yang for practical application. He elaborated them and built its specific theory of Heaven and Human Being. This theory advanced the exploration and development of it. Thus, Xun Shuang insisted that the basement of political order in society is the way of Heaven. The Ritual is the main expression of it. If we build the humanitarian order in the society according to the Ritual, one obeys the heaven and human. Only in this way, can we fulfill the ideal condition of Mean and Harmony between heaven and human, so that can we achieved value of life.The cultural spirit of Ritual and Yue in Confucianism, the idea of the Mean and Harmony and human lives' seek were all elaborated and explain in his theory of Zhouyi study at the form of Numberology. The academic spirit of inheritance and innovation, the spirit of reality in the concerning of reality and giving critics to the politics and the order of building, the unceasing spirit of ups and downs in the changes of hexagrams, the idea of human lives in the society according to the time, all these advantages in the Xun Shuang's study of Zhouyi are definitely become traditional cultural sources for today's social and academic construction. They have their own specific academic value and practical meaning.