| 摘要: | This essay would like to elucidate Wang Bi and Cheng Yi's special interpretation of ”Change” （易）. It would like to proceed from their understanding and interpretation of ”Change” from an ontological perspective, in hopes to contrast, critique and bring to light the ontological character of the study of change.
This essay investigates the source of Wang Bi's interpretation of Change and its influence from the Jing Chou school. It focuses on the ”Introduction of Zhou Yi” （《週易略例》）, Wang Bi's outline of the interpretation of ”Change”, most important part ”Ming Duang” （《明彖》）. It also discusses the disparite nature of the Yin and Yang pursuing a mutual emotional state from Wang Bi's explanation of Transformation of ”Ming Yao”（明爻通變）. Wang Bi's greatest contribution to the history of the study of ”Change” has to be in his interpretation of the （明彖）; where he elucidated the relationship between symbol （象）” in expressing the meaning （意）. In his interpretation of ”Change” （易） he abstracted an ethical model and fused Confucian and Daoist principles. In his critique of Daoism, he advocated Confucian moral principles.
In Wang Bi's analysis of ”The Mirroring of the Heart of Heaven and Earth” （復見天地之心） in the Fu Diagram in Duang （＜復卦·彖傳＞） he comes out with ”The still point of ultimate nothingness is its root.” （寂然至無是其本矣） ”ultimate nothingness” （至無） is his a posteriori ontology of creation and shows his affinity to Daoism. He considers the formless, nameless and a quiet stillness to be the basic character of being.
Cheng Yi's ”Yi Chuan” （《易傳》） philosophy of ”Change” derives mainly from Wang Bi. Hu Huan and Wang An Shi's interpretations of ”change”.
In his ontology of ”change”, he adopts Wang Bi's debates, and Hua Yan's union of being and becoming of the four readms （四法界的理事圓融觀）, in reverting back to the original principles of the ”Zhou Yi” （《週易》）. His Being is what is the most, hidden, appearance is what is the most manifest, being and appearance belong to the same origin, and are without distinction. （至微者，理也，至著者，象也，體用一源，顯微無間） is a special aspect of his ontology. His ontology is a return to ”The Qian Diagram in Zhou Yi”（《週易·乾卦》）, and its vigorous, ceaseless notion of creation. He then put forth the theory ”Kun is not vigorous, if can not stay with Qian; it is impossible for Qian to be active and Kun be at rest. The activity of Kun is also strong, but it does not impeach its gentleness.” （（坤）非健何以配乾，未有乾行而坤止也，其動也剛，不害其爲柔也） in his interpretation of the ”Kun diagram” （＜坤卦＞）. In his estimation, the Kun advocates a ”soft-building” （柔健）moral. ”Qian Kun” （乾坤） are the first metaphysical principles in the philosophy of change's ontology, and the Yi Chuan's special contribution to philosophy. |
