A Study Of Tong Xi Yizhuan

This dissertation selects Tong Xi Yizhuan(lit, Tong Xi's Commentaries on the Yi) as the subject for discussion with the Neo-Confucianism as the basic cultural background. It mainly consists of eight parts in this dissertation.In the first part, we introduce the cultural background in which Tong Xi Yizhuan was created. Wang Zongchuan, whose courtesy name is Tong Xi, is a Yi-ologist in the Southern Song dynasty, and Tong Xi Yizhuan is his only work received. In chapter one, this dissertation expounds Wang Zongchuan's view on K-ology in the aspects of image, number, principle and divination, as well as the relationship among them conceived in the Zhouyi. We hold that in the cultural background of Neo-Confucianism with the theory of human heart / mind as the core, Tong Xi Yizhuan elaborated the major idea of the communication between the Dao of heaven and human nature and destiny. Carrying on the tradition of the Yizhuan, Wang Zongchuan regarded the enlightenment of virtue as the fundamental objective of K-ology, and set forth that Yi aims to illumine human heart / mind. The magical function of heart / mind can be realized to be virtue and great success. The contents of image, number, principle and divination are all used to explain this major idea. And this shows Wang aims at pursuing metaphysical connotations of Yi-ology.In chapter two, this dissertation, in the aspect of ontology, expounds the Wang Zongchuan's idea of the Dao of heaven. Wang Zongchuan proposed that Qian Yuan (lit., originality of Qian) is the value basis, to which all things owe their beginning and development. The primordial virtue refers to the substence of creation and recreation of Qian, also to its ceaseless activity, and the principle of heaven as well. In the process of the creativity of Qian Yuan, it menifests in the myriads of things in two dimensions: metaphysical Dao and physical principle or structure. Moreover, Wang Zongchuan, by semiotic system and expression of Yi-ology, explained the origin creation, in which he opposed the theory of Guabian (lit., hexagrams' transformation.) of the Han tradition by his theory of trigrams Qian and Kun.In chapter three, it mainly proposes the mind-heartology in Tong Xi Yizhuan. We explain human own foundation to be a sage. It also is the reason why human being can achieve at a sage. Carrying on the tradition of the unity of heaven and human in Yizhuan, Wang Zongchuan set forth the proposition that virtue comes out of Dao and none of nature is not good. Nature is what bestowed from the heaven to human being, so it is the supreme good (virtue) of the Dao showing up in human being. The supreme good is the ultimate basis and reliable ensurance for human being moral cultivating and attaining great success. The Dao of heaven revealed in human being incarnates human intrinsic heart / mind (this does not refer to human physical heart) which is the emergence of human nature. When the intrinsic heart / mind is brought to bear, human being is able to achieve at the realm of the unity between human heart / mind and the Dao of Yi.In chapter four, this dissertation expounds the theory of the moral cultivation practice in Tong Xi Yizhuan, and aims to explain the practical possibility of moral cultivation. Wang Zongchuan proposed to refrain selfish desire by Dao of heaven to attain the clarity of human intrinsic heart / mind and then to be a sage. This means to exclude the obnubilation of selfish desire with the nature of heaven Dao. Besides, Wang Zongchuan thought that human being should understand the noumenon of Dao with the cultivation of respect. This reflects a characteristic of the unity between practice and noumenon.In chapter five, we discuss the issue of realm in Tong Xi Yizhuan, aims at explaining the realm to reach. It appears that the unity between that going with appropriate time and that acting with human correct nature as bestowed by heaven. Wang Zongchuan stressed on the realm that acting with human correct nature, and this is a development from the tradition of going with appropriate time conceived in Yizhuan. From the above, we can conclude that Tong Xi Yizhuan paid more attention to the moral cultivation, and. turned the learning pursuit from the external time to the intrinsic heart / mind. In chapter six, as for the sociopolitical idea, Wang Zongchuan believed that an ideal society construction should be under the direction of heaven Dao. Rulers ought to make an effort to build a harmonious society by cultivation of the rites and music. This reflects Wang Zongchuan's political sentiments, and his value orientation to apply to the real society.In the end, we make a conclusion on Wang Zongchuan's academic status, and also discuss the limitations of this dissertation. From the above, we find that Wang Zongchuan's Yi-ology demonstrate the feature of Neo-Confucianism in the Southern Song dynasty, reflecting awareness of the issues at that time and academic tendency. His contributions to history lies in that he initated the tradition of annotating the Zhouyi from the angle of mind-heartology, on the basis of which Wang Zongchuan made a new exploring on the relationship between heaven and human being.