At The Beginning Of The Han Yi-ology

With the repeated discussions with my supervisor Mr. Liu, the title of this thesis is ultimately intended to be "On the Yi-ology Development of the Early Han Dynasty". According to the whole process of the Yi-ology development during the period of the early Han dynasty, I finish this thesis which is related to the history of Yi-ology development. The time involves from the establishment of Western Han Dynasty to the era of Yuanfeng that is under the rule of emperor of Liu Che, which covers one hundred years. Moreover, the objects of study are also the representative figures and the development process during the era. Nowadays, as for the study of Yi-ology development during the period of the early Han Dynasty, the academia gains profound achievements. All the researches involve many aspects and some of them get keen perceptions of Yi-ology thoughts of respective persons. However, the least of perfection is that the researches which are related to the Yi-ology development of the early Han dynasty mainly focus on the certain point instead of presenting the panorama of the history. Having consulted my supervisor Mr. Liu and collected many relevant historical materials, I have finished this essay in order to sketch the contours of the Yi-ology panorama during the period of early Han dynasty which lasts for one hundred years.After the establishment of western Han dynasty, in fact, everything should be rebuilt at the beginning. Rulers pursued the thought of "inaction of governance" which was advocated by the school of the Emperor Huang and Lao Tzu. As for the aspect of culture, the country carried out more liberal policies and as a result of this, highly-repressed philosophers in the Qin dynasty gradually began to revive. During the period of Emperor Liu Che, adopting the recommendations of the Confucian scholar Dong Zhongshu, He suppressed the "Hundred Schools of Thought" and regarded Confucianism as the state ideology. They gradually unified the thinking within the whole country and highlight the state of Six Classics. The Confucian culture which was predominated by the Confucianism was gradually formed. The Yi-ology, on one hand, got the supports of temporal rulers due to its divine magic. On the other hand, as an important component of "Easy" learning on the one hand because of its own efficacy of divination, to get the support of the rulers; With the other hand, as an important part of the Confucian culture, the Yi-ology achieved the great development with the spring breeze of Confucian culture. At the early stage of Han dynasty, the Yi-ology got another boost.The Yi-ology of the early Han dynasty consists of six representative parts. The first part is the Yi-system of Tian Hezhuan, which inherits from the Yi-system of Confucius of northern region. The official Yi-ology which is represented by Shi Chou, Meng Xi, Liang Qiuhe mainly inherits such a system. The second part is related to Lu Jia. He cites Yi Zhuan to make an illustration in his work Neology. He doesn’t belong to the school of Yi-ology yet he comes into contact with and even excels in the Yi-ology. Lu jia also spreads the thought of I-Ching and comes up with "Canvassing of Sam", which has a great influence on the history of the" new language ", Jia himself, though not" easy home "but also contact and proficient in the" easy "school. Falluja has also played the idea of the Yi-ology. The third part is related to Jia Yi. On one hand, based on the Book of Changes, he makes use of the divination. On the other hand, he works so hard on I-Ching and gain a keen perception that he can explain the I-Ching from the aspect of argumentation. There are many points where he applies the I-Ching on Yi-ology in his masterpiece of New Book. The forth part is the Yi-ology of Han Ying. When he cites the Book of Changes to make an interpretation of the argumentation, he often makes a comment. As for Han Ying, there are many differences between the understanding of Yi and I-Ching, much of which can be seen in his masterpiece Legend of Han Shi. The fifth part is the Yi-ology thought of Huainan division. His masterpiece of Huainan Ecclesiastes not only cites the Book of Changes, but also regards the I-Ching as scriptures. It cites Tuan Biography, Xiang Biography, Classical Chinese Biography and Orderly Sequence Biography. The last part is the thought of divination represented by Sima JIzhu. He is the folk augur who insists on the school of Yi. He is good at utilizing divination to give the explanation and founds the unique divination viewpoint. Based on the universe and the four seasons, his divinations lay emphasis on the laws and courtesy and code of ethics. At the same time of the divination, he believes that the present situation is a certain result of what you did in the past. You can predict the weal and woe as long as you review the history. As for this, you needn’t carry out the divination.The book of Yi is very extensive and profound and can be appreciated as the source of Chinese culture. Yet the early Han dynasty is the important historical period of Yi-ology development. A large number of classical works of many schools have been destroyed since the turning up of Qing dynasty. As the divination book, The Book of Changes gets preserved. However, it is inevitable to get damaged because of years of war. The classical books inherited from the period of Confucius firstly form the continuation during the period of early Han dynasty. As a result, they retain the root of the development of Yi-ology. Besides, some scholars give illustrations as to the contents within the Book of Changes. They cite the contents of the book to elucidate the argumentation. Moreover, Yi-ology of early Han dynasty paves the way for the following developments represented by Shi Chou, Meng Xi and Liang Qiuhe and also lays a solid foundation for the Yi-ology development of later ages.