The Research On Hao Jing’s Yi-ology

Hao Jing was a famous scribe and thinker in the late Ming Dynasty,who "actually grasped the rise of scripture in the early Qing Dynasty",and also quite accomplished in literature,history and Yi-Ology.He was a profound thinker and wrote extensively,and his commentaries on<Shi Jing><Shang Shu><Li Ji><Zhou Li><Yi Li><Zhou Yi>etc.are included in the Nine Scriptures Interpretation;Talking about the Scriptures Yi Ling Asking about the Yi Supplement,<Xue Yi Zhi Yan>,<Si Shu She Ti><Shi Xi Xin Zhi><Xian Xie Ji><Jian Cao><Xiao Shan Cao><Xiao Ge><Yi Pu Chuang Tan><Shi Han Yu an><Si Shu Zhi Yi><Du Shu Tong>etc.found in<Shan Cao Tang Ji>,28 kinds of internal and external editions.The formation of Hao Jing’s thought was deeply influenced by family studies,teachers and friendships.His father,Hao Cheng jian’s maverick and upright words and deeds greatly influenced his character building.Li Wei zhen,who focused on textual exegesis,helped him in his life and studies,and "although the friendship between teacher and student is like father and son".Bao Guan bai had unique insight into the<Zhou Yi>and taught him Yi-ology,which played an important role in the formation of his Yi-ology thought.The formation of Hao Jing’s thought has its unique historical context,product of the times.During the late Ming period,political decadence,internal and external troubles,class conflicts intensified;economically,the development of the commodity economy,traditional values were challenged;culturally,in order to oppose the empty style of learning,scholars pay attention to the examination of evidence,explore the natural sciences,the rise of practical thinking.The view of the<Zhou Yi>reflects the fundamental view and general direction of an Yi scholar.Hao Jing believes that the Book of Changes is a book of the perfection of reason and nature,the sages were worried that the world could not apply the essence of righteousness,so they made the Book of Changes in order to let people understand the reasoning of creation and personnel,to show the gains and losses of human affairs,to understand the few points of surplus and deficiency,to truly achieve the only change that is appropriate and the right time.The question of how to inherit the Yi achievements of the sages and how to deal with the relationship between them has become a problem that later scholars must face.Hao Jing emphasizes the consistency of the Four Sages’ Yi,"The first sage and the second sage are only one in what they say," and examines the achievements of Yi from a holistic perspective,acknowledging the progressive nature of human understanding and realizing the subject’s discovery,mastery,and utilization of the rhythmic reasoning of things.Image is not only the static object in the universe,but also the never-ending rhythm of things in the day and night,summer and winter,moreover,it is the subject’s grasp of the objective world and the construction of meaning in the subjective world,which is expressed in the properties and functions of things characterized by the symbols of trigrams and lines and the patterns of Yi.Hao Jing believes that Yi is Image,everything under the sun is nothing but Image,based on the theoretical progression of "unity of Image and meanings",reflecting on the Han and Song dynasties,through the Image and meanings,trying to construct a vast system that attaches importance to the objective world,concern for reality,and the application of the world.He proposed the method of taking the symbols from<Shuo Gua>,the symbols from Jing Gua,the symbols from Bu Gua,the symbols from Mutual Gua,and the symbols from Yao,and clarified that the sage’s Yi emphasizes adaptability,pays attention to the righteousness of the time,and makes use of the people before.In terms of easy numbers,he explained the philosophical connotations of "one" and "five",five for the<He Tu><Luo Shu>in the middle,the law of change of things are not more than "one yin and one yang way".The construction of Hao Jing Yi’s philosophical system is inseparable from his exposition of the issues and categories of Yi,such as Tai ji,Yin and Yang,Dao and Qi,There and Nothing,Fei Yin,Body and Use,Form Above and Form Below,and Elementium and Righteousness.He advocates that no wuji above Tai ji,determining the finality and ontology of tai ji;tai ji is tai xu,tai xu is qi,reflecting the concern for the objective world and reality;tai ji is one,the origin of symbols and numbers,affirming that everything in the universe has rhythmic reasoning,and people should walk with the times as the value He revised Zhu Xi’s "li before gas",emphasizing that reason and gas are equal and united,and that reason is no longer the ontological reason that is transcendent to the metaphysical,and that reason cannot exist without gas,which was a kind of salvation for some people who talked about nature and reason.On the issue of the relationship between Dao and Qi,he emphasized that although Dao and Qi are different from the top and the bottom,they are not two different things,advocated that "Dao is not external to the Qi",realize the penetration of the metaphysical in the present moment,constructing a vast system of thought that connects the ancient and the modern,the existence and the absence,the Dao and the Qi,and the body and the use.Hao Jing demonstrates his thinking on moral cultivation,life realization,and the realm of life through his exposition of a series of categories such as nature,emotion,life,and work.He insists on the monism of nature and goodness,believes that nature is goodness and goodness is nature,criticizes all theories of mind and nature other than the theory of nature and goodness.He believes that there is no goodness in nature and there is badness in practice,and that practice in goodness is goodness and practice in badness is badness.He affirms the existence,of bad people and bad things in the world,which is reflection on the end stream of teleology that is obsessed with the pursuit of the essence of conscience and neglects the acquired cultivation efforts.How to promote goodness and curb evil involves the question of work theory.He advocates the ideal state of becoming a saint and a sage by cultivating the qi,learning from below and attaining above,and the cultivation work of Yi Dao,which is not outside the ordinary daily use.The values of Hao Jing’s Yi philosophy can be summarized as follows:anti-Buddhist with Yi,maintaining the orthodox status of Confucianism;reflecting on and summarizing Han and Song Yi-ology;examining and discerning falsifications in book studies,pioneering the trend of falsification discernment in the Qing Dynasty;having critical and worldly orientation.Starting from the social crisis of the Ming Dynasty,the needs of the times,and the state of Yi-ology,the principle of unity between history and logic,traces the history of development of Yi-ology,reconstructs the philosophical system of Hao Jing Yi-ology,clarifies the purpose of Yi-ology implied by the title of his book<Zhou Yi Zheng Jie》,highlights its value in the history of Yiology and the history of Chinese philosophy in the Ming Dynasty.