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k.h.
Verbose member
Malaysia
1759 Posts |
 Posted - 11/07/2009 : 11:51:32
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JI JING V
The second sub semiotic system is the :
2. The Appended Commentaries ("Zhuan"). There are seven sub zhuan , with 10 "wings" (or sub-divisions). a, b, d each has a sub division, thus making a total of ten wings.
a. "tuan". There are two sub- divisions. There are appendixes
on the naming of each qua and qua ci (verbalization or
explaination )
b. "image". There are two sub divisions. There are appendixes
on the naming of each qua and yao ci (verbalization or
explaination of the horizontal line)
c. "wen yen". The elaboration of Qian and Kun qua. (the two-doored
entry into the semiosis)
d. "xi ci" . There are two divisions. This is THE philosophical guide
to read Yi Jing. It is alledged to be written by confucius and
his prime disciples.
e. "shuo quo". This is the elaboration of 64 qua image.
f. "zha quo" (miscellaneous or complicated qua). This sub section
examines the relationship between qua.
9. "ci Qua". This sub section explains the arrangement and
sequence of 64 qua.
The above discussion will provide you a basic knowledge to read Yi Jing. Frankly, after such a long research, I am merely scratching its surface! |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 25/07/2009 : 13:08:45
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YI Jing
Last week a Chinese educated friend told me that the Chinese Nobel Laurette for Physics, Mr. Yang, once remarked that advancement of Chinese Sciences was hold back by over emphasis on Yi Jing.
My search revealed that the media had misquoted him. Mr. Yang made that speech at the Great Hall of People's Congress in China in 2004 titled "The impact of Yi Jing on Chinese Culture." He commented that "I liked to emphasis that Chinese cultural thoughts are basically inductive orientated, no deductive orientation at all." "However, the media failed to mentioned that he admitted that he was a researcher in physics, not in history, archaeology phililogy, language, music, arts or philosophy." There was no mentioned of "holding back" or "obstacles", but he encouragted more research, esp. more in depth research, less opinionated; more creativity and less thoughtless arguments. (Source: The wisdom of Yi Jing)
In the last few years in China, there are more texts and papers written about Ji Ying, and some of these good introductions really helped to understand the topic better.
Induction requires deduction as guide; whereas deduction requires induction as foundation. There are inter linking and inter re-enforcing relationships. Yi Jing teaches these opposites and their unity. A reader only need to read some of the "cuo" (literally wrong" qua, zhong (opposite or repeat) qua, "jiao fu" (interlinking reversing).
Cuo qua are also termed as opposites or reversed qua; reversing the trigram so that the yin factor becomes the yang and vice versa.
For instance qua no 44 , guo (meaning coupling), is composed of qian (heaven) on top of xun (wind). It's counter cuo is fu qua , no 24 (meaning returning). The first was a yin (thou with more yan lines), and the second is yan, for the same reasons. In other words, in the yin, one sees the uan; the yan has the yin within. In living, one learns to see other options and choices in different perspectives, or on different people's standpoint; and from there, decisions are made. This is one the philosophical aspect of learning Yi Jing. |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 14/08/2009 : 10:46:52
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Yi Jing
Xi Ci (Philosophical Guide or Conspectus)
This section of Zhuan (appended commentaries) was wriiten by Confucius and his main disciples, though others scholars contended it was the work of later Yilogist. Xi Ci, however, transformed a
book of divination and various kinds of superstitious ancient folk belief into a quasi philosophical text. With Confucius's "Guide" Yi jing was founded on "fundamental humanism." The concept of Trinity
(Heaven, Man & Earth) was given a new meaning: the harmony between Man & Heaven-Earth (nature); the harmony between Man and the community at large; the harmony between Man and Spirituality. The basis of such Harmony was Ren.
With Yi Jing, Taoism and Confucianism, the Chinese people do not need a Creator God in their Belief System. Despite this, they are equally capable of incorporating harmoniously other theist belief, (Christianity, Islam and Buddhism) into their own - a real melting pot! The Chinese are often "criticised" for being "very practical" people. Personally I think it is the teaching of Yi Jing that made Chinese so adaptable to changes in any conditions, whether it be socio-political, or even geo-climatic etc.
My English educated colleague have again commented that my writings on this topic was again incomprehensible to them. My consolation to them was, the reading of Yi Jing was equally difficult for the Chinese educated, incl a profeesor of Philosphy.
Please read this Chinese philosophy blog:
http://manyulim.wordpress.com/2008/01/31/the-yijing-i-chings-philosophical-value/
To learn Yi Jing, you need lots of patience and interest. You may need to understand phililogy and the Chinese language, graphic studies, phonology, semantics, lexicons, philosophy etc. You also have to read, re-read, not only the Chinese text, but also the translations. Often you would find they were "multi-layered" , and could easily get lost.
Read this blog:
http://zhouyi.sdu.edu.cn/english0/newsxitong/selectedPapers/2008124124942.asp
For instance, even the titled Yi, are subjected to various traslations and interpretations by Yilogist.
In fact, the title of book, “I” (literally means “change” in Chinese), [11] has shown the basic notion of its authors, who conceived this universe as in constant change, which reminds us of the aphorism pantra rhei, “everything flows,” proposed by Heraclitus. However, the concept of change in the I Ching is much more complicated than that in Heraclitus. As we have mentioned before, the Iwei Ch'ientsaotu of the late Western Han Dynasty has distinguished three different meanings of the term “I,” [12] namely, creativity (I), changing (Pien I), and unchanging (Pu I). How to understand the true meaning of this distinction has perplexed scholars for almost two thousand years. As Iwei explains the first meaning of “I” just by repeating the very same character, it inevitably invites some turbid thought of the term. Many scholars took it as the synonym of “simple” and “easy,” and associated it with the Taoist doctrine of naturalness; most notably were Ch'eng Kangch'eng (127– 200) of the Eastern Han（东汉郑康成） and Kung Yingta (574–648) of the T'ang（唐朝孔颖达）. [13] Undeniably, in the original text of Iwei the hue of Taoism is discernable.
The commentaries itself have this:
Accordingly, if we understand the meaning of “I” correctly, we had better take it as “the regular changes occur in time and space” instead of “simple” and “easy.” This can be proved by the text of “Conspectus” at least in three places. First, in one place term “I” was defined as “shengsheng,” or “giving birth unceasingly” (生生之谓易)---in Thome Fang's term “creative creativity.” [17] There is no implication of “simple” or “easy” in “shengsheng,” since the incessant generations of multiple and multiplex natural species are a very “complicated” thing and by no means “simple” or “easy.”
Happy reading! |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 07/09/2009 : 11:10:00
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If you are bi-lingual, it may be of interest to read Dr. Fu Pei Rong's book on "Yi Jing and Daily Life", 2009 sanlian com.
In our exploration on MOL and the Art of Living, we are often inspired by lots of saying in Yi Jing. For instance:
"Qiong zhe pian, pian zhe tong, tong zhe jiu; jiu zhe qiong."
Translated thus by me:
When options and choices are impoverished, change is essential;
When changes have occured, the path is smoothened;
When the path is smoothened, it is endured;
When endurance last too long, it becomes impoverished again;
The incessant imporishment re-starts the process of change, again and again.
When the mindset becomes stagnant, in the process of a changing world, and changing demands and wants and needs of people, conflict and chaos arises, until appropriate adjustment and changes are made. So as civilised individual, what do we do? I know how to find my place (Wei), hope you are not lost by mere reading.
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 15/09/2009 : 12:15:54
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Symbolism and Numerology in Yi Jing
Odd numbers represent Yang (male); Even numbers represent Yin (Female). The highest odd number in a sequence of 1-10, is 9; the middle of even number in the range of 2 - 0 is 6. So according to Yi Jing, all yan qua is numbered as 9; all yin qua is numbered as 6.
The numbers are represented from bottom to top, for the yan qua is thus:-
1. Initial 9 (chu jiu)
2 Chu er 2
3. chu san 3
4. chu si 4
5. chu wu 5
6. top jiu 9
Similarly the yin qua is chu liu, liu er ... top liu.
Do not forget that the bottom two (chu jiu, chu er; chu liu, liu er) represent earth; the next two, is man, and the upper two is heaven .
Thus the trinity, thus is influenced by cosmological factors above, and geographical factors on earth. We can thus understand that chinese people do not required a belief in a Creator God to survive and live!
The first two qua, qian and kun, are the two doors opening into this semoitic system. It is worthy of detailed study. The declaration statement of qian and kun is the epitome of the Spirit of China and the Chinese people.
http://afpc.asso.fr/wengu/wg/wengu.php?l=Yijing&no=1
http://afpc.asso.fr/wengu/wg/wengu.php?l=Yijing&no=1
jun zi, zi qiang pu xi, hou de zhai kui
Translated thus: A civilised person ( or a renaissance person) is someone with untiring abundant virtue; the virtous conduct could be a boatful. In other words, it is an indefatigable spirit in the face of all hardhip and hindrances. During the early 20th century, despite its weaknessess and being invaded by eight major powers, the chinese nation had not perished. We must remember that virtue is based on honesty and sincerely.
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 09/11/2009 : 10:35:58
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THE DOCTRINE OF MEAN (ZHONG YONG)
Originally, this Doctrine was a component par of Liji (Book of Rites). The Analect had only a passing remark, without further elaboration. It was Confucius's grandson, Zi Si, who finally decided to put it into written form, when he was mentoring Menzius.
The text begin thus:
"bu pian zhi wei zhong, bu yi zhi wei yong;
zhong zhe, tian xia zhi wei dao,
yong zhe, tian xia zhi ding li."
Translated:
zhong means unbiased (not favouring any side); right course of action
yong means unchanging or constancy; it's a set principle.
Basically zhong yong was teaching us that in an ever changing world, there is an unchanging principle. Our attitude and course of action towads life is non prejudicial, non judgemental, accepting the flow of nature.
Please pay attention to to chinese pictograph of these two words, zhong and zheng. The first is written with a straight vertical line, bisecting a box. The second consists of two parts: the upper segment consist of a straight horizonal line; the lower segment has the word zhi, meaning stop. Notice that the word, zhi, is written with a shang
(meaning upright), with a brake on its side. As a whole, it means, we learn to put our brake at both polar extreme, or aware of the parts, so that we can walk straight and upright in our path.
Well, you may disagree with the ways I explain chinese word origin, but you need to find a better reasons to pinpoint my error!
Now compare this concept with Aristotle's Golden Mean; and the Buddha's Middle Path. |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 29/11/2009 : 10:46:42
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China is called Zhong Guo (Middle Kingdom) or Zhong Hua (Hua means graceful),or Hua Xia(referring from Hsia dynasty onwards).Westerners liked to comment it is so-called because the Chinese regarded their kingdom as the centre of the world.This is a western interpretation, which many Chinese have, unfortunately, accepted it without further examination. It is geo-political (perhaps more political than geography) interpretation rather than a translation. I think the origin of Zhong Guo reflected the Chinese inspiration of the Confucian's ideal as in The Doctrine of The Mean (Zhong Yong). This Doctrine is considered as the core or heart of teaching for its disciples in their mundane interactions.
To the Confucianists, "human Nature is heavenly endowed. One's conduct or proper behaviour is to follow that nature, even if he lived alone. Prudence and fear of wrong doing are part of this Nature. Zhong is the means of all interaction, and the outcome is "he" (wriiten with a man on top, then followed by one mouthful), or "xie" (harmony). The means and ends must "he qing he li" (translated as reasonableness). "qing" refers to "ren qing" (indebtedness, gratitude, thanksgiving); "li" refers to reasons, logic; reflecting the private as well as public aspect of relate consideration in all interactions. I think the differences of Confucian's Mean differs in this aspect from Aristoletian Golden Mean, or even the Buddha's Middle Path, for what happens when there's conflict between "qing" and "li"? Compromising one arm for the other arm may not be proper or right, and harmony cannot be achieved by compromising principles or rule of law. Thus lots of intellectual wisdom (sophia), or practical wisdom (phronesis) may be needed to engage in such art of living. The Art is not only in the "placing", but also in the "timing", not just the "what", but also the "how and whom ". |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 13/01/2010 : 12:02:14
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Chinese scholars commented that the first 20 chapters of Zhong Yong was composed by Zi Xi; and the subsequent 13 chapters by later Zi Xi's disciples, and later Confucian scholars, viz. Wang Po of Song Dynasty. Chan Win-tsit, in "A source book in Chinese Philosophy", Princeton Univeristy Press, wrote, "It can readily be seen that the Doctrine of the Mean is a philosophical work, perhaps the most philosophical in the whole body of ancient Confucian literature."
Zhong implies one has to grasp both extremes, and adopt a non biased or non judgemental approach by selecting a middle path. Yong is composed of two radicals, geng and yong; the first implies space-time placing, or constancy ; the second, means ordinary (or low), or perceiving it with "ping chang xin" (lit. ordinary or non agitated mind). Yi Jing taught us that the dual world are a pair and non separable, and we learn to perceive each in its ultimate unity with "ping chang xin", and that's adopting zhong. However, I think, to grasp the extremes, we need to understand it, and have the wisdom and the art to transcend the poles, for creativity and discovery. That ability to go beyond the extremes with "ping chang xin" is also zhong. We need to understand "zhong yong" in the context of Yi Jing (Book of change) and The Book Of Poetry (zi jing) to apprepciate how they are used in relate activities.
Next, chinese philosophical concepts are often difficult to understand. How do we understand the word " tian ming" (literally heavenly destiny)? Chinese do not invent a creator god, that' why we don't throw bombs or fight over some alphabets, for we have no ABCs to fight.
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Edited by - k.h. on 13/01/2010 12:06:25 |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 17/01/2010 : 11:47:04
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The next paragraph of "Zhong Yong" began thus:
"Tian ming zhi wei xing, shuao xing zhi wei dao, xiu dao zhi wei jiao."
Legge's trnaslation in the web was:
http://afpc.asso.fr/wengu/wg/wengu.php?l=Zhongyong&s=1
"What Heaven has conferred is called THE NATURE; an accordance with this nature is called THE PATH of duty; the regulation of this path is called INSTRUCTION."
The Chinese had no creator God, so what does "tian" meant? The chinese do have a heavenly realm and a hell realm, which run quite parallel ( and in certain ways reflection of human activities) to the human realm , except those two "spiritual" realms are endowed with more magical powers. However it is no way the same as the religionists; it's much more elaborate and more stories to unfold.
Let's us look at the pictograph of these two words: "tian ming".
First, look at the way "tian" is formed. There's is a "tai" (big) and a "ren" (people, person), with a straight horizontal line, implying the zenith or limit, or top. So "tian" implies a big person on its zenith or reaching its limit. The horizontal line must be straight, not slanted, otherwise it becomes che, meaning death! (Big man with a slanted head means death, or as good as dead. So crooked politicians and monks and priests: be aware!)
Next, we look at "ming". One could look at it as three radicles or two.
As three radicles, one could see a "ren" (person), follow by yi (first), then "kuo" (bow). In other words, the first thing a man need to bow is his/her destiny.
As two radicles, we see a "kuo" (oral), and a "ling" (order), that is an oral command.
I shall pause here to let the readers do some thinking for themselves.
How could a Chinese, or even non Chinese, afford Not to learn its own
language or understand its own culture?
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 21/01/2010 : 19:44:34
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I did a Google search for Baidu to obtain some Chinese web source on The Doctrine of The Mean. If Google leave China, the Chinese could still use Google search engine. Sure, they can't be that stupid.
Some Americans remarked that they found the computer and the web, and the Chinese and others only make full use of them. they forget that the inventor of fibre optics was a chinese, and he obtained his Nobel price only 43 years later. All inventions are for the good of mankind. Don't forget about paper, printing, paper money, and compasses etc.
For those who could read Chinese, please read the search: (For the English educated, ask, if you need help.)
http://baike.baidu.com/view/4111.htm |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 23/01/2010 : 14:38:21
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"天命，就是天的命令。如刘氏《正义》引《汉书董仲舒传对策》曰：“天令之谓命。”"
"1、聂文涛译：
上天的指令也是人性的内容。
2、常见的其他翻译及分析
（1）天命就是本性（性本善）。
（2）上天所给予人的气质叫做性"。
The Chinese text could not be copied and pasted here.
http://baike.baidu.com/view/1896953.html?tp=5_11
--------------------------------------------------------------------
Translated by me :
Tian Ming is an order from heaven.
The order from heaven is the content of human nature.
Tian Ming is thus Nature . (The good aspect of Nature)
The quality that heaven endowed is called Nature.
That kind of explination is very confusing. If what we are endowed (Nature, bilogical), is called Nature, it is acutally not telling us anything different at all. How do we then have a clearer understanding?
In a world of unpredictabilies and uncertainties, no matter how knowledgable, and how smart you are, we all have certain limilations and finitude. Beyond that human or individual capabilties and certainties is "tian". The "order" is indeed destined; it came from human and received by human, in certain pre-destined ways. In the historical perspective of Spring-Autumn and The Warring States, there were at least four options:
1. "tian ming" or li ming (establish) of the Confucian school
2. "sui ming" (or follow cosmological flow or Nature) of Taoism
3. "fei ming" (non destiny, or personal rational power) of Mohism
4. "su ming" (forcast or augur) of the Yin-Yang school
And if you like to add:
Kama-vipaka (cause and effect) of Buddhist.
That's my understanding of "tian ming" from my readings of various sources and linking them together into a coherent whole. Any Comment?
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Edited by - k.h. on 23/01/2010 14:44:17 |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 05/05/2010 : 16:29:27
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The end of the first chapter carries a premonition of what is good behaviour for Confucianists:
"The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive"
"Jie shen" translated as cautious; "du" means aloneness.
In other words, could one instil good self behaviour even in the absence of supervision? Could one conduct oneself well even if we were not seen or heard or known?
"Shen du" (cautious, or alert or mindful when alone) appeared to be a fundamental confucian practice, the basis of its morality. That is a civil person is one with self discipline.
'Jun zi zhi zhong yong ye, jun zi er shi zhong; ziao ren zhi fan zhong yong ye, xiao ren er wu ji dan ye"
Legge's translation in this section appeared difficult to understand from the chinese text, esp for "shi zhong". This is my translation:
"A civic minded gentleman follows the principles of the Golden Mean, and he applies those principles at opportune time and place. Contrariwise, a petty person is against the Golden Mean, for he is reckless and without premonition.
"shi zhong" is a phrase borrowed from Yi Jing. It means whatever one does, the timing must be right, rational and the skill appropriate.
That is, I think, the ART of practicing the Golden Mean. |
Edited by - k.h. on 05/05/2010 20:46:07 |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 29/07/2010 : 12:32:26
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With the advent of the Web, and lots of references, learning Chinese Classics have become much easier. I have tuition in Chinese up to primary level, but reading, whether English or Chinese, has always been a habit. And I rarely "give up" on something I do not understand, though it may take longer to explore or understand. Often it takes me years to read even one classic; I mean I take time to read other books, then come back again and again, so that I don't get burnt-out!
Allow me to share with you how I read "Zhong Yong". It is the same technique with other classics.
1. Pick the basic text in chinese, pref. one with Han Yu Pin Yin
e.g. The Great Learning & Doctrine of the Mean (with English translation) by Hua Yu Jiao Xue Publishing House, Bei Jing 1996.
2. English translation from the web
http://wengu.tartarie.com/wg/wengu.php?l=Zhongyong&no=0
3. Commentaries from both Western & Chinese web:
http://zhongwen.com/zhong.htm
http://wenku.baidu.com/view/e853b6c24028915f804dc26c.html
4. References books e.g.
Guoxue Shuyuan Xilie series
The world of Thought In ancient China by Benjamine L Schwartz
5. Public Libraries & Book Shops
I usually do my search at Singapre Research Library;
excellent library with lots of magazines and texts.
There are a couple of books shops there selling chinese text,
just outside the library.
6. Misc e.g. CCTV 4 & 9 from China, whenever there's a programme.
I wrote this in response to an old friend from Australia when he querried how I learn the Classics. I hope this is helpful to him and his friends. Do not under-estimate the paedagogy of Confucian teaching.
I am currently reading the Chinese commentaries quoted about; it has 182 pages, and I have read up to pg 17 only (very slow), in between seeing patients and doing other things!
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 03/08/2010 : 12:48:07
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Let me make some comments/notes on the commentary in Baidu (Sorry the writer's name was not mentioned in that long article).
The Introduction was written by Zhu Xi. He began the chapter with "Master Cheng" (Zi Cheng brothers) said; actually the Master was his mentor. Cheng was also the alledged author of The Great Learning (Ta Xue), defined by Zhu Xi as "Learning for matured adults).
It was well reminded that Mencius was too young then to be Zi Xi's disciple, though they could have met and the senior was respected as a "teacher", without personal guidance. (Please be reminded that Zi Xi was the grandson of Confucius; Master Cheng (author of The Great Learning, was the teacher of Zi Xi.)
In this commentary, he stated that the definition of "Zhong" was "illogical", as what constituted a "middle", or "unbiased" view or path. (bu pian zhi wei zhong). What is defined as "Zhong" (mean) required point of references. Infact as the discourse progresses, the references or dimensions appeared one after another in "logical" manner.
First, Zhong is based on what is zheng (upright). I have already discussed that above, on the pictographic of cheng.
Second, one must be cheng (sincere). Next, jie shen and shen du (there' is wareness to maintain civic-mindedness even alone). Zhong need to be applied at opportune time and place (zhi zhong).
"bu yi zhi wei yong" (What is unchanging is yong? ). The commentator criticised that all phenomena undergo incessant changes and transformation, so how could non change be a set principle?
Perhaps it was meant "what was unchanging was change itself."
"bu yi" Please note it was a double negative. Yi in change does not mean change alone, it also meant easy. What was "easy" are often not easy because it changes all the time. This is not double talk. The pictogragh of Yi, contains, a sun and a moon together (i.e. Yin & yang) In the Yin, there's a Yang, and vice versa.
The domain of Zhong Yong was thus extensive and expansive. The discourse wrote that the whole universe was in it, and from it, it reflected and unfold into all myriad things. It is perhaps similar in stating that "the one in all; the all in one."
To continue .... |
Edited by - k.h. on 04/08/2010 10:17:04 |
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k.h.
Verbose member
Malaysia
1759 Posts |
Posted - 03/08/2010 : 16:25:13
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The Introductory Chapter continued thus:
"shan du zhe wan suo er you de yan, ze zhong shen yong zhi, you bu neng jin zhe yi."
Translated by Legge thus:
"When the skillful reader has explored it with delight till he has apprehended it, he may carry it into practice all his life, and will find that it cannot be exhausted"
To translate "shan du zhe" as "skilled reader" was not wrong, but it appeared incomplete. "shan" also means kind. That means someone who reads, not just skillfully, but also with a kind heartedness, or with a "straight heart".
Again "wan suo" was translated as "explored with delight". "Wan" means playfulness; "suo" ,literally means "multiple thread" , or "explore. That is, we learn by exploring in a playful or leissurely, relaxed manner.Even a thousand or two years ago, Confucian educationist had emphasied that we learned best by exploring in a relaxed playful manner, so that we would not get undue stress or burnt out.
The second half of the quoted statement, read:
If you know the secret in learning thru play, you will benefit for a lifetime, and the advantages are inexhautible .
And that sounded like a modern pedagogy for children, and also for adults as well. As a result,
"qi wei wu qiong, jie shi xue ye." Learning in such manner is not only solid, but also relishes the mind.
You will perhaps aware that I "wan suo" a little in reading thru the commentary. Otherwise how to "survive" reading such difficult text. We are now living in a different age, we need to study Confucinism with a different twist (in opportune time and context) and yet consistent with its spiritual messages. Mind you, even the Great Teacher had problems in getting his messages thru during his life. |
Edited by - k.h. on 04/08/2010 10:28:11 |
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Learning Chinese Culture Together: Lay To Lay
