Book "yi Chuan" Interpretation Lilu On To,

Transformation and leap from divinatory techniques to systematic ideology characterizes the development of the Yi-ology in the earlier period. On this account, how to interpret the Zhouyi as a book of divination to make it manifest a virtuous spirit and quality concerning the relationship between heaven and earth became one of the core issues the earlier Yi-ology circle had to face. As crystallization of the development of the Yi-ology in the earlier period, the silk manuscript of Yi Zhuan (Commentaries on the Text of the Book of Change) excavated at Mawangdui, Changsha City, Hunan Province, with its particular consciousness of problem and conspicuous theoretic character, stirred a mass enthusiasm up in the academic circle.First of all, this dissertation discusses the completion time and the ideological coherence of the six chapters included in the silk manuscript of Yi Zhuan by historical materials. In my opinion, the five chapters of Er san zi, Zhong, Yao, Mu he, and Zhao li in the silk manuscript of Yi Zhuan are ideologically coherent, being Confucian interpretations. As far as the relationship between the silk version of the Xi ci and the received version of the Xi ci, I insist that the former took shape earlier than the latter.In the second part, focusing on Chapter Yao, the dissertation studies a creative transformation from divination to the esteem of virtue. Based on meticulous analysis of the orientation of the sorcerer's Yi and official historian's Yi, this dissertation points out that the emphasis on virtue realized a fundamental turn for the hermeneutic horizon, under which the Zhouyi turned out to be a book of virtue and conceives the learning of virtue, human innate nature and statecrafts as well. The idea of "observing virtue" set forth in the silk manuscript of Yi Zhuan opened a new realm for the Yi studies and supplied a theoretic foundation stone to the creation of Confucian works similar to Yi Zhuan in the Spring & Autumn and Warring States period. Besides this, the silk manuscript of Yi Zhuan, under this humanistic vision, unfolded an ultimate realm incorporating heaven, earth, and human into one entity, which is discussed in the next part. In the third part, I explicate the broad horizon of heaven and earth as well as the Dao (Way) of the Three Powers (of heaven, earth, and human) manifested by the silk manuscript of Yi Zhuan, pointing out this manifestation created a broad academic dimension and space for the Yi studies, while the Dao of the Three Powers finally was revealed as a holistic heaven-human learning established in the fusion of heaven-earth horizon and humanistic vision. Then, the dissertation sets forth the silk manuscript of Yi Zhuan regards the statements, alternation, images, and divination as four approaches to unfold the Dao of the Yi. Through these four approaches, one can perceive the profound and mysterious Dao of the Yi. Having elucidated the theoretic structure of the silk manuscript of Yi Zhuan, the dissertation discusses the theory for the alternation between Qian ((?) ) and Kun ((?)), between Sun (H) and Yi ((?)) explicated in the silk manuscript, by which the hermeneutic mode of establishing the Dao of human according to the Dao of heaven is concretely revealed.At last, this dissertation discusses the hermeneutic methods taken by the silk manuscript of Yi Zhuan, pointing out that it mainly took an approach of observing the implications through the remarks affiliated to the hexagrams and lines and used many historical events to attest to the remarks. In addition, the silk manuscript of Yi Zhuan also interprets the Yi by the Gua-qi theory (correlating the seasonal points to the trigrams or hexagrams). Generally speaking, hermeneutics of the silk manuscript of Yi Zhuan is characterized with flexibility and openness, which supplies references to us to draw on.