A Study On Hui Dong's I-Ching Learning

Hui Dong is a founder of Pu-learning Paradigm and one of the most important thinkers in Qing Dynasty. Though Hui Dong occupies the extremely important position in the history of thought of Qing Dynasty, however, comparatively speaking, the study on Hui Dong's thought, the scholar of Taiwan pays more attention to than the scholar of the mainland. Just because of this reason, when we describe the development course of the intellectual history of Qing Dynasty, will often jump over Hui Dong and think of discussing DaiZhen directly. however, this jump made us unable to understand the development course of the thought from initial stage of Qing Dynasty to middle period of Qing Dynasty, and made us think it necessary to carry on deeper research to the intellectual history of Qing Dynasty too. This thesis attempts to regard Hui Dong as the model to study more deeply, and expects my research to strengthen the understanding of intellectual history of Qing Dynasty.Hui Dong received the good home education while as a child, his ancestors three generations were all famous scholars. on the basis of inheriting family's academy, Hui Dong has created Pu-learning Paradigm tentatively. Hui Dong regarded Zhouyi Shu serial works as the establishment sign of Pu-learning Paradigm, though this set of books were not finished finally, but his basic thoughts can mostly be expressed. The thought evolution of the life of Hui Dong can be divided into three pieces of continuous period basically: In the first period, the interest of Hui Dong lies in resuming the original appearance of Confucian classics mainly, his representative's works are Zou-Zhuan Bu Zhu , Zhong yong Zhu, Zhou yi Ben yi Bian zheng ,etc; In second period, Hui Dong reconstruct I-Ching Learning of Han Dynasty to set up a new explanation foundation of Confucian classics, this period, his main representative's work is Yi Han Xue,etc; In the third period, in order to set up Qing Dynasty Pu-learning Paradigm, Hui Dong combined textual criticism research approach and distinguishing research approach of thought together, this period, his representative's work is Zhouyi Shu serial works. During these three periods, the academic thought of Hui Dong moves to maturity progressively, the course can be sketched as follows: On the academic shape, this course is Shown as a course of evolving progressively, the course is "resuming original appearance of the scripture book→Reconstructing Han-Learning→setting up Pu-learning Paradigm"; On theacademic method , the course is "Using the research approach of Shun-gu mainly-*-Using the research approach of Shun-gu and research approach of Logic-building at the same time-*Using the research approach of Logic-building mainly"; On academic intension, the course is "Research of the classical text-*Research of the thought of Confucian classics-"Research of I-Ching Learning" ; At political theory, the course is "Managing political opinion of country according to the Confucianists classics-*-Seeking the try of the political position actively -* Setting up the theoretical foundation of managing the country "; In the inheriting of academic style, this course is " keeping family's academic traditional style -*■ Paying attention to the teacher-student relationship -*■ Advancing the prosperity of the academic ideological trend ". In this course, Hui Dong advocates academic independence of value, this should be assurance that he can grow into the academic master.There were two basic characteristics in Pu-learning Paradigm of Qing Dynasty, namely "using the textual criticism method to analyse the text and probe into the reason among them" and "offering the theory foundation for the tactics of managing the country". As to scholar in Qing Dynasty, the sage's thought can only keep in touch through the text that will morph on the physics shape in the course of permanent spreading in the text , if you want to resume original appearance in the physics meaning , you must need with the aid of the textual criticism means. In addition, the connection between the text and meaning exists in the concrete historical situation, could get back to this situation only through the textual criticism method. However, the dependence between the text and meaning is not produced automatically, but take shape through agreeing on, only by thinking understand the dependence of the two thoroughly can it. Hui Dong puts emphasis on using the textual criticism method to resume the classical primitive meaning of the Confucian school, emphasizes that ponders over the essence of the text thoroughly. Scholars in the initial stage of Qing Dynasty all maintained that studied the knowledge with practical value, they mostly cared about realistic politics, this kind of style of study is inherited by Qian-Jia scholar too, Textual-research is the development of Shi-Learning, and the concern about reality, because of the change of the realistic condition, develop into the discussion of a kind of theory form progressively. Hui Dong thinks the sage creates the classics it is a great thing, this expresses the authoritativeness of the Confucian orthodoxy in fact, and is brought as the thing contending with imperial powerindistinctly by Hui Dong.Hui Dong has advanced one step in method to study traditional textual criticism during the process of creating Pu-learning Paradigm, the method that Hui Dong adopts in the Zhouyi Shu series work includes the textual criticism method and logic method, from the point of another one, namely the method of shu and method of zuo. Hui Dong has adopted the new method to explain I-Ching in Zhouyi Shu, this is because Hui Dong thinks the scholar was not reliable in most explanations to the text, and I-Ching Learning itself of Han Dynasty has already been close to lost, so Hui Dong adopted mainly I-Ching Learning of the Han Dynasty constructing again by oneself is regarded as the foundation which explained I-Ching, and thus invented the commentary and subcommentary method of " ZhuDuanShuBen ". When Hui Dong is in the critical interpretation of an ancient text, on one hand resumes the ancient shape of the word according to the historical records, explains the ancient meaning of the word according to the ancient pronunciation of the word on the other hand. In fact, the method utilizing objective knowledge to examine the accuracy which explains the text which involve the background knowlege question of the text is the need of getting back to the historical situation too. The dependence of the text and meaning depends on the logic relation among the words mainly; Hui Dong has adopted the method of zou, including logic narration way, note way to deal in generality, demonstrating reasoning way and concern about the function of the language of melting. The purpose of Hui Dong is in order to be built and constructed unified Pu-learning Paradigm on logic, therefore he wants to court the unity of terms in his I-Ching Learning, and hopes to set up a theoretical system without logic contradiction through more tight reasoning from logic. Guaqi theory is a foundation of I-Ching Learning of Hui Dong, Hui Dong reject Tian-Ren interaction theory of I-Ching Learning of Han Dynasty, he make "month" to match with divinatory symbol, like this, 64 divinatory symbols exist in the time and space. Proceeding from this foundation, Hui Dong regards "Shi-Zhong " as the central idea of I-Ching. Hui Dong regards 64 divinatory symbols as the natural expansion course of Taiji that has launched this course. Taiji (Qian-Yuan) produces the field for one space-time at first, namely the so-called Tian, Di, Si-Shi, then just produce everything. Finally, Hui Dong thinks, if we want to set up an ideal society that everybody paid attention to public interests, we must regard this set of Guaqi theory as the target of following soon, resume courtyart fundamentallaws and principles that the ancient sage adopts, and observe this rule in order to enlighten people by education. Hui Dong thinks the monarch should follow the example of I-Ching , and I-Ching is the result that the sage follows the example of Tian. Then the exceedingly high duty has been transfered to the sage's body by the monarch, the Confucian orthodoxy has been put on the monarch's political power too.Hui Dong is bent on studying the thought in old age. He thinks that the central idea of I-Ching includes three pieces of argument with relation, namely Dao-Li theory, Li-Yu theory, JiJi theory. He thinks it is a concept of producing for Dao that points to the origins of the things, it is different that Li indicate attribute of thing. Hui Dong thinks the scholar obscured the difference between source and quality in Song Dynasty, the view of "storing Tian-Li and killing Ren-Yu "was wrong. On the basis of his Dao-Li theory, Hui Dong thinks Tian-xing and Tian-Li are unified . Tian-xing is that the people bear it to come innately, it is Yu that people's Tian-xing is moved in the thing . Tian-Li is the rule of Yu. so Tian-Li and Ren-Yu are not concepts set against, is a concept interdepending, we can say , there is not Yu that have no Li. Li is similar to LI, Hui Dong says " the intension of LI is Li ". Hui Dong thinks, the expansion of Qian-Yuan is the realization of LI-Yue society," selecting the good and stubborn one " is that people be able to move function, namely "the so-called selecting and is good at accumulating well", that is to say, so long as we walk " on the road ", no matter how much difficulty there is, it is natural finally will reach the ideal realm of JiJi.