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Sentence on “Yi Ji”
Author: Zhao Fasheng
Source: Hangzhou Master Fan Dao Academy (Social Science Edition) 2017 Issue 2
Time: Confucius was in the 2568th year of Dingyou March 14th Dingmao
Jesus April 10, 2017
Abstract: The “emotion” in “Yi Ji” has positive and accurate meanings. The emotions of the yao and the hexagram reflect the various evolutionary conditions and rules of the yao and the hexagram, and are the number expressions of the three talents of Liuhe people; the feelings of Liuhe and all things are the essence and reality of Liuhe and all things, and it was first revealed in the whole country because of the saint’s symbolic work. Since the love of the six-member relationship has been turned to the philosophical level of history that has never been precedent in history, the word love itself has gained the meaning of precedent in history, because it is not only limited to the generality of things, but is profound in the inner truth of things, reminding the unchanging laws behind the complex changes of things. This law is simple, internal, and eternal. It can be said that “Yi Ji” does not only emphasize emotions, but also provides evidence of the way of heaven for the pre-Qin Confucianism’s emphasis on emotions.
Keywords: “Yi Ji”; Pre-Qin Confucianism; Emotional Discussion; Cosmic Discussion
There are 14 characters “emotion”, but only 6 characters “sex”, the main nature of “emotion” in “Yi Ji” can be seen. However, in the history of Yixue Contemplation since the Han Dynasty, the problem of “emotion” has been greatly ignored by “sex”. This is not an unintentional neglect. The Han Dynasty’s good and evil theory deeply influencedBaobao.com People’s understanding and comment on the “Book of Changes” was understood and commented. When Wang Bi explained “People are character”, he put forward the view that “If you don’t have the feelings, how can you be righteous for a long time?” Kong Yuda sighed Wang’s notes: “Nature is the quality of generation but not evil. Emotion is the desire of nature. If you cannot restrain your emotions with nature, you can make your emotions as nature, and you cannot be righteous for a long time.” Kong Yuda clearly stated that the story was an object that should be restrained by nature. The position of love in “Yi Ji” was thus declining. In the scientific analysis of the duality of rationality, the emotions in “Yi Ji” naturally cannot be determined positively because they belong to the norm of the atmosphere. However, in the context and logic of “Yi Shi” itself, emotions do not seem to have the meaning of destruction, and they are not placed in this way.>Baobao.com recommendationThe position of reformed people. Clarifying the original meaning and position of the word “有” in “Yi Ji” will not only help us correctly understand the personality theory of “Yi Ji”, but also help us to deeply understand the views of heaven and man.
1. The usage and meaning of the word “emotion” in “Yi Ji” is importantly distributed in “Bai Ji”, “Yuan Ji” and “Xian Ji”. The following is the analysis of each article of “emotion” as follows:
(I) “personality” and “emotion” in “Bai Ji”
“Yuan” in “Qian” is the one who is finally prosperous. “Liqi” means personality. It was very big that Qian could benefit the whole country with America and without saying what he would benefit! How great is it! It is just healthy and upright, and it is pure and essence. The six lines are shaking, and the other way is to understand the feelings. “Ride on the six dragons at the same time” is to “reign the sky”. “Clouds travel and rain brings rain” is the whole country.
There are two words “emotion” in this sentence, one of which is “character”: “‘Prior’ means personality.” “Li, Qian” in “Yi” was originally a scattered word, but it was given a philosophical meaning in “Yi Zhi”. The first application of the Lihuo in the Qian Gua is the Tang Dynasty. The Lihuo starts with “The Great Qian Yuan”. The text later says, “The Qian Dao changes, and each is the right life. To maintain harmony, it is the profit.” It can be seen that the Lihuo is the result of maintaining harmony and Taihe, and Taihe is exactly the method of changing Qian Dao. Throughout the entire section of the Tang Dynasty, the subject of “profit is the character” should be Qian Dao, so Cheng Qi said, “The character of Qian is prosperous after the beginning, can it not be profitable?”
So why do you say “profit is the character”? “Present things to be harmonious; solid things are enough to do things”, so profit means “supporting things to be solid”. Ying Anshi said: “The harmony of the righteousness is that harmony can be smooth. The work of things can be done, and the work of things can be established.” Zhu Xi said: “Pulsiveness is the success of life”, and “the sacrificiality is the success of life”. It can be seen that the profit is precisely the effect of Qianyuan nourishing all kinds of foods, and the effectiveness of this kind of food is called the “character” of Qiandao. Therefore, “the person who benefits things is the character” means that benefiting things is the character of the way of heaven. In contrast, the character of the way of heaven is its effectiveness in benefiting things, which is the “virtue of Liuhe” called “Yi Ji”.
As for the sentence “The six-line sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial sacrificial s The six lines are at different times, and the nature of the lines is also different. They can naturally combine various situations that reflect the development and changes of things, as well as the auspicious reasons under different circumstances.
(II) “Emotion” in “Tuanqi”
There are four words “Emotion” in “Tuanqi”, which are divided into the following:
1. “Xian·Tuan” says: Xian means feeling. The softness is up and down, and the two air sensations are in harmony. When it comes to saying that men and women are inferior to women, it means “Henry is lucky to get women.” The six senses and all things are transformed into each other, and the sages move people’s hearts and fight across the country. Seeing what they feel, the feelings of all things can be seen.
The Baohao.com Recommended by the Hexagram is to interpret the hexagram based on the hexagram body, hexagram virtue, and hexagram symbols. The hexagram of “Xian” is the lower Gen and upper Gen and soft Gen and soft, so it is called soft and soft and soft; “to be together”, Zheng’s notes say “to be with the face”, and the two gentle spirits are mutually touched by the feeling. The focus of the expression of “Tian” is the way of inducing communication, and the basis of the way of inducing communication lies in the soft and soft mutual interactions. In order to illustrate the way of touching, Zhuan has successively used three examples: the relationship between men and women, the relationship between Liuhe and the heart of the saint. The relationship between men and women becomes love, the relationship between Liuhe and the relationship between Liuhe and the relationship between Liuhe and the world is in conflict. It can be seen that the way of touching each other is the way of transformation between Liuhe and the world is harmonious, so it is said that “watchenough what they feel, and the feelings of Liuhe and the things can be seen.” The feeling is the mechanism of emotion, that is, “the sense of two atmospheres should be combined”, that is, the connotation of “the feelings of all things”. Therefore, the “emotion” here has rational meanings, but also has no emotion.
Among the three situations used to illustrate the way of sensing,
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