| Since 17th century and 18th century, the contact and regrouping of world culture welcomed a new era of development of human civilization. European thinker and sociologist, Claude Henrt Saint-Simon (1761-1825) and Francois-Xavier Comte (1798-1857), put forward that "Science is the driving force in history." and "Science is the forceful lever which promotes history development." They considered that scientific revolution caused the political revolution, which in turn promoted the former; they two appeared alternatively and were the reciprocal causation for each other. The changes of time led people's thinking come out of the inertia of traditional ideology to the new one—science, which was the inevitable phenomenon in the law of development of history. From the perspective of science and social effect, we can see that science does not exceed the history and does not appear spontaneously; however, it is separated from theology and develops at a surprising speed. Undoubtedly this trend sobers tradition-upheld Chinese people, which makes Chinese charmed with the science and acquire it with great enthusiasm. By doing so, we can self-examine the effect of our nation's development and the way of blending Chinese culture with western culture. Meanwhile, we can explore the methods that make western theory serve us. After the Opium War, modern science and technology of western country spread to our country. Hence, Chinese culture mixed with western culture unprecedentedly, and advanced western technology left the great impact on Chinese people. Since then, modern science research institute of China began to establish, the connection of the theory of Changes and science has already become an inevitable outcome.The connection of Chinese culture and western culture together with the connection of science and humanism has deeply and extensively developed since ancient time. Joseph Needham, an English scholar, published Scientific Technology History of China which comprehensively extends the scope of the interrelationship between the two elements. Dr. Joseph had an insight view that the traditional Chinese scientific thought has great possibility to pave the way for the new science in future. In his speech, he talked about it with full of enthusiasm, "Until the middle of 17th century, the scientific theories in China and those of Europe stayed almost at the same level. Just after that period, the European ways of thinking began to spread forward wide and fast. However, its leading forces—the standpoints of Descartes and Newton's mechanistic philosophy, couldn't meet the need of science for a long time. It is assumed that the time of holding the physics as the research of comparative small organism and biology as the research of bigger organism would come soon. At that time, Europe, even the whole world, would have to apply an old thought pattern with adequate wisdom but without any European stains." Besides, he thought the progress that the modern science brought about lead to sorts of ethical issues for human beings. All these issues could find the right solutions from the mighty traditional Chinese morality and spirits contained in the old Chinese culture. The Chinese special talent in this aspect could exert a great influence on the whole world and the clam brains could be used to pull the western world from its deep metaphysical materialism out. However, he further put forward that, now that the science in old China was so great, why the old Chinese civilization would not cause the issues like those brought about by modern science. The controversy is usually called "Joseph problems". The proposal of the problem is not the arguments around Dr. Joseph his own. From another aspect, it is the confirmation and identification for the traditional Chinese culture value in a deep extent. It has a significant background and reveals the complex worship and grand respect of Chinese and Dr. Joseph for the educational value of Chinese culture. Just like Dr. Joseph, most sinology scholars believe firmly there is a kind of sensibility in Chinese old culture which is in short in western culture. The wisdom contains fruitful spiritual education resources to tackle the relationship between people and nature, between body and heart appropriately, as well as to ensure the cooperative and development of society and human, to take a lead for one's fulfillment in every good character.Joseph Needham proposed a key project that it was the organic unification of science and morality that was the orientation and an approach of the development of science. This was related with the contradiction between the social disordemess and advancement of science and culture at that time and the irrationality of socially economic organization. It stimulated many scholars to focus on scientific nature and developmental potentiality of the Chinese culture. The summons of age and awaking of the national people forced people to orient the attention toward the understanding of Chinese and western cultures, rather than conflict and deadlock, let alone, persisting one's old ways or holding different opinions. It was under this background that the large group of Masters of ancient Chinese civilization such as Dingchao Wu and Xuexue Qian and seniors of Yi-ology undertook the heavy task of excavating the potentiality of Chinese traditional culture and science.In order to deeply analyze scientific background and nature of Ding Chaowu's science of Change, in the front chapter of this thesis, the writer lays the knowledge background about Ding Chaowu's science of Change in some aspects: intergrowth and interaction between ancient China and science; interpermeation and merge between contemporary science of Change and science; and science which displays and analyses the uncovering and exhibition of scientific nature of science of change.Actually, in our ancient times, the omnipotence of the universe is understood according to the deduction and combination of number, which has been the base of math. The proposition that "Yin and Yang are Tao" is available to help science accept "Yin-Yang thought". In fact, the three principal axis' of scientific model are the order system of the universe, methodology principle and methodology concept, all of which are affected by "Changes". These three aspects are basic and interacting each other. Changes affect science not only from thinking model but also from specific subject categories and content references. Of course, the mainstream of the scientific modernization of China happened when the modern European science was spread throughout China, which in fact is two aspects of the same question, one is that Changes promote the spread of western science in China; the other is that the development of western science affects and changes that of Changes; there is no rudimentary antinomy and contradiction between each other. In the opposite, the tendency of learning from each other emerged and constructed the characteristic that Changes and science affect and development each other.In order to manifest Ding Chaowu's thinking of scientific theory of Changes, the first chapter of this article starts with exploration on the perspective of his understanding of the origin of the theory of Changes, which undergirded the developing base of the scientific theoretical system of Changes. Broadly speaking, Whether or not necromancy and the theory of Changes can be correlated from the same origin has become the first topic when scholars start to work on it. The concept of "science" in temporary sense originated in Europe; however, it is undeniable that the history of science and human culture has the same origin. Several related researches of cultural anthropology have proved that in primitive society there is no clear cut between science and necromancy that they are close to each other in that perceivable world. Ding Chaowu did not argue on the concrete relationship between necromancy and science, nor give affirmation to necromancy, but first gave a weaken definition to necromancy according to the essence of the theory of Changes, and then advocate its function by citing a few words in the preface of Biography of Cheng Zhaiyi by an expert, Yin geng of Song dynasty, ' the theory of Changes lives on necromancy, and dies of it too.' But he also found the genic factors for generating the context of the theory of Changes, which takes feminity as their focus and essence. Accordingly Ding proposed a topic "divination should be based on female", and then made a further exploration and orientation to the scientific thinking of Confucius' theory of Changes. Based on the relating frame of Heaven Way and Earth Way from "Yi zhuan", the base of the potential of human being has been digged out from it, which can help a better understanding of the spirits and scientific thinking of " Chou Yi" and a further exploration of the humanistic feminine-masculine system of Confucius' theory of Changes. With a view to the essence of the theory of Changes and Confucius' concept of it, he found that the scientific ideology of "Chou Yi" is the main skeleton of "Yi Zhuan", and that the mathematical logic of the theory of Changes has been going through the development of the study of the theory of Changes, which opened a window for the new researches on the Painting of FuXi Xian Tian mathematical philosophy. From the perspective of Ding Chaowu's philosophical thinking about the theory of Changes, the fourth chapter of this article proposes and illustrates the rationality of his philosophy which is based on the essence of Pattern Theory of the theory of Changes. Begin with the view of Pattern Theory and the naturalistic perspectives, he put forward a proposition "the theory of Changes is a subject of mathematical philosophy", defining the theory of Changes a scientific subject. Through the mathematical analysis of Painting of Xian Tian, he defined that the Supreme Ultimate as the primary source of the theory of Changes, and as the mathematical base of the feminine-masculine symbols. He illustrated the relationships of the theory of Changes and nine-nine, and that of the theory of Changes and eight-eight, and also the philosophical connotation of Nishu, and the constituting principles of the theory of Changes, and its antithesis-and-unification dialectic logic which is based on the feminine-masculine interrelationship. Ding Chaowu firmly believes the mathematical logic of the theory of Changes, and he argues that it is because of the wide prevalence and application of the mathematical logic, the scientific concept of the theory of Changes can be more obvious and easy to be advocated. From the aspect of Ding Chaowu's view of mathematics and bionomy, the 5th chapter of this article takes emphasis on introducing the core part of Ding Chaowu's scientific thinking about the theory of Changes, which proves that his view of mathematics is the foundation of his scientific argument of the theory of Changes and also of his view of mathematics. He regards Painting of Xian Tian and Painting of Fu Xi Xiao Yuan, Painting of Hou Tian as a kind of scientific display based on mathematics, but an arbitrary outcome by predecessors. He believes that "Observing universe from the horizontal and vertical dimensions" is law-observing, moreover, attests algebraic power, number and negative- and-positive parity. However, the form of FuXi circumference drawing which used for divining the Painting of Fu Xi Fang Yuan includes and reflects mathematic nature of science. In his life theory, Ding Chaowu, a Yi expert, holds the essence of Yi (changing) Theory and reveals the main idea of Law of Yi which is "Yi (Changing) generates everything. He thinks the course of Yi contains the pattern of life evolvement, and discusses the law of life which is yin even, Yang odd from the origin and evolvement of life, then reflects the conformity of the law of natural life and the evolvement of Xiantianshu by comparing Xiantian and the law of Mein Derre's heredity, Kui principle. Therefore, Yi Xue is defined as the science of numbers and laws which based on science and contains the knowledge of life in universe. In order to fully understand Ding Chaowu's theory of Yi which expresses objectively the scientific opinion of Yi law and the promotion of its philosophy, it is necessary to analyze and explain his method which he employs to study Yi, so in chapter six, this paper discusses the methodology which Ding Chaowu used to study Yi. Ding Chaowu uses analogy, comparison, math and other means extensively in his theory of Yi, in order to highlight the epochal feature of Yi Xue. He makes the function of Patterns (Xiang, old Yin, old Yang, young Yin, young Yang) course of Yi reasonable and scientific, pays attention to the scientific nature and connotation of Yi by the means of analogy, analysis and other methods adopted in math and life science to express the scientific connotation and the main idea of Xiang course of Yi. He not only objects to explain Yi by using science, but also objects to express scientific thought by using Yi. He advocates expressing based on Yi's scientific thought and methods so that making Yi to explain everything of different time. That is, he doesn't use western way to study Yi, but bases on the scientific nature and thought of Yi. At the same time, by using the way of western calculation, it can show his scientific and rational thought, and thus expresses the meaning of this paper logically. This holds the interest of the author who in the last chapter explains the thought of Ding Chaowu's theory of Yi which will enlighten the latter scholar. Ding Chaowu's theory of Yi tells us that from the level of rationality, the different scientific tradition and cultural background between west and east are not same, they are unique, and all the scientific historic opinion which based on self-egoism are wrong. Different scientific tradition and achievement will have historical and real value, even the value for the future in the activities of exploring the future and bringing benefit to human being. The right attitude is that they should be connected, affect, enlighten, and make use of each other. He starts from analyzing the Painting of XianTian mathematically, then analyses the scientific connotation of the thought of Xiang course, which will propagate the scientific feature of Yi Xue, based on that he promotes the opinion of yin Yang to philosophical level, and proposes two yi (yin Yang) evolvement theory's mathematic evolvement mode of Eight Diagrams and Sixty-four Diagrams. At the same time, his style is strict, to every theme, he will use lots of reference, analyze the meaning, distinguish the difference, and so it shows plain and honest and strict style. He never avoids opposite opinion and follows behind others, but explains it according to the fact and literary quotation from the two different aspects, so it is more persuasive.Although science of change proposed by Ding Chaowu is of mathematical philosophy, that is to say, this positioning is quite scientific and can be tested by time. This doesn't mean that what belongs to mathematics do not adapt to science of change. The mathematical rules embedded in the science of change are stipulated by the internal nature of science of change; therefore, not all the ideas of science of change use mathematical methods. Scientific thinking and scientific ways of thinking should be got rid of. Scientism and unique scientism take the criteria of modern natural science as the highest, ultimate criteria to measure and decide everything. In the limited rational space of academic free exploration and no scientists and philosophers can cover all the scientific philosophy background and in an absolute authority gesture ignore the uniqueness of a certain culture and scientific character implied. By contrast, world in the 21st century is a significant period of transition from economic society to mental society. During this transition, science and culture play the most important roles. The development of technology, economy and society all refer to science and culture, with a new characteristics as a basis for world culture going towards the same, advocating a new culture concept throughout the whole history and merging the west and east according to new science achievement, and become a basic progressive road to built a new scene of world civilization. The world concept of the modern new science shifted to the oriental culture, especially some Chinese ancient ideas' restudying Yin shows that the study of Chinese traditional culture especially post-modern study of cultural science of change is a significant subject for the whole humans cultural strategic study in the turn of the history.
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