A Study Of Wei Litong's Yi-ology

Wei Litong, who lived in Qing Dynasty, was a well-known thinker in the history of Yi-ology. His most important work is Dayi Tongjie. His theories of Zhou-yi inherited Cheng-zhu's Yi-ology. He called himself "followed what Zhu Xi said". He believed that Principle lies in Xiang-shu, and Yi-zhuan comes from Gua and Yao. He claimed that when explain Zhou-yi, we should always base on the words of Gua and Yao, and deduce Principle from Xiang-shu. He considered grasping Principle as the aim of learning. So he argued that when explain Zhou-yi, we should take Gua, Yao and the word of Gua and Yao, which created by saints, as starting point and final foundation; comprehending Principle as standard; and the unity of Principle and Xiang-shu, Yi-zhuan and Gua-yao as principle.On the nature of Zhou-yi, he inherited Zhu Xi's thought. He considered that Yi-ology comes from divination and play its role through divination. Through the declaration of his thoughts, we could say that he take Principle as the ultimate reason why divination efficacious. So the reason for Wei Litong's attach importance to divination lies not in the practical effect of good fortune, but in its approach. He's called divination based on Principle, which inherited Confucian rationalist tradition.On the relationship between Zhou-yi and Yi-zhuan, he believed that Yi-zhuan is created by Confucius. Yi-zhuan's explanation of Zhou-yi consists of creation and extending. We could say that he had noticed the difference between Zhou-yi and Yi-zhuan. But confined to the traditional ideas of Confucianism, he did not discuss the reasons for this difference. Instead, he believed the difference lies only in explanation.On the relationship between Yi-zhuan and other commentaries, he took Yi-zhuan as the authority of all commentaries. There is positive significance in this for the criticism of strained interpretations and farfetched analogies, but at the same time neglected the era of interpretation. Yi-zhuan, the same as other commentaries, has its epochal character. Both Yi-zhuan and other commentaries, are irreplaceable.On the relationship between the Theories of Xiang-shu and Principle, he argued that Principle lies in Xiang-shu, and takes Xiang-shu as body and Principle as function. He inherited "the unity between substance and function, the consistency between appearance and latency" of Cheng Yi, and the thoughts of relationship between Yan, Xiang and Principle of Wang Bi. He did not set Xiang-shu against Principle, but argued that we should pursue Principle through Xiang-shu.On the Layout of explanation of Zhou-yi, he presented the inspecting of both Zhen-gua and Hui-gua, the investigating of the Origin of Gua and Ji-gua as his idea. Firstly, according to the nature of Yin and Yang, the sixty-four Gua are classified into two classes. Then we could take further study on the relationship between the Gua of same nature. And with the use of other ways of explanation, he treated Zhou-yi as a inalienable organic relation whole. Wei Litong's idea of Ji-gua, different from Xu-gua and Za-gua, is his creative idea, which enriched and developed the traditional theory of explanation of Zhou-yi. But the purpose of his explanation, which lay emphasis on mind, was hard to avoid subjective mistakes.On the ontology of Wei Litong's Yi-ology, he inherited Zhu Xi's theory. But at the same time, he was influenced by the ethos. His philosophy carried out practical spirits and displayed the trend of valuing the function of Qi-hua. In the premise of admitting the dominating position of Li, Wei Litong especially emphasized on the interdependency relationship between Li and Qi.On the relationship between Dao and Qi, he considered that in reality they are inseparable. Because of the invisibility of Dao, so we should pursue Dao through Qi.On the relationship between Yin and Yang, he inherited Zhu Xi and Wang Fuzhi's theory and opposed the idea of inhibiting Yin and strengthening Yang. He believed that In the natural level, Yin and Yang are just one; and in the human level, both Yin and Yang has good and evil. This could be seen as the inheriting of Zhou Dunyi's theory of human nature.On Heart-mind theory. Wei Litong attached importance to Qi. He believed that the principle of Qi-hua and Heart-mind are communicated with each other. He discussed the problem of Heart-mind through Qi-hua, which considers that through Qi-hua, heavenly principle is endowed to heart, and turned into human nature. And this heavenly principle and human nature, which is Qian-yuan, possesses the function of unceasing generation. Through this idea, Wei Litong got through heavenly principle and human nature, and ensured that human nature is good. And at the same time, through Qi-hua, he could also explain the phenomenon of evil in reality. Wei Litong's Yi-ology paid attention to the fundamental place, which seems straight and simple, pure and fresh. He inherited the bold doubt spirit of Song school. Though inherited Cheng-zhu's Yi-ology, but he did not follow blindly. Wei Litong had not many creation on the construction of philosophical system. Mostly, he just followed Cheng-zhu's theory, and at the same time displayed the trend of valuing the function of Qi-hua. But on the Layout of explanation of Zhou-yi, because of his experience as a doctor and diviner, he had some creative insights. Especially the investigating of the Origin of Gua and Ji-gua, which enriched and developed the traditional theory of explanation of Zhou-yi.