Are there any ideas, viewpoints or philosophies in Zhouyi (don't post them indiscriminately)?

In the field of China culture, Confucius edited the Six Classics after deleting the Book of Songs and ordering Rites and Music, praising the inheritance since the Book of Changes. Among Sima Qian's Historical Records, Ban Gu's Han Shu and Ye Fan's Han Shu. However, since the imperial edict and the Song Dynasty, the arrangement procedures of Zhouyi and Eleven Wings we have read are mostly based on the arrangement of Wang Bi at the end of the Han Dynasty. He put the classical Chinese of Ganzhi and Kungua under this hexagram. At the same time, the middle order of the series is reversed in some places according to his own meaning. It is equal to the book "University" that we are reading now, which was compiled by Song Confucianism, not the original order of "University". Now we should pay attention to this point when studying Zhouyi. Yi-ology from Confucius to the end of the Warring States Period: Confucius teaches business songs. Shang Yang asked Luqiao to take refuge in Renzhong. Ren zhong awarded jiangdong? Armbow (this man is Xun Qing's son). The bow is for the swallow's family. Zijia gave Wu Dong Sun Yuzi a ride. Zicheng awarded Hezizhuang to Yoshida. This is a ... In addition, Confucius died, and Xia Zi also said that Hexi was eager to learn. However, Confucius was refuted by his classmates, who thought that his Yi-ology cultivation was not enough, so Xia Hou's inheritance was too accurate. It's hard to argue that the only book left in the world is Xia Zi Yi Zhuan, but it does have the value of the ancient "Yi Xue" thought. The second is. Western Han Dynasty: Tian Heshou () Wang Tongzi Zhong, (Luoyang) Zhou Wangsun, (Liang) Ding Kuan, and (Qi) Fu Sheng, all of whom wrote several Yi Zhuan, but later generations have lost their lives. Secondly, from the first line of Wang Tongzi (), Yang He was passed down and his character was respected. No respect spread to Beijing rooms. Liang Qiu sent congratulations from the room. Here comes He Chuan. Wang Jun and Ding Kuan are introduced, followed by Tian Wangsun, Wang Sunsun, yu zhang and Yu Pengxuan. All the above are the inheritance of famous scholars who specialize in the study of Yi-ology. As for Yin and Yang, Najia and Guaqi, they are easy to learn. , is another department after Tian He and Ding Kuan. The theory of "treating yin and yang and invigorating qi" was put forward by Wang and others. Happiness is passed on again, and words are prolonged. He is the author of Yi Lin, completely breaking the path of Zhouyi. Another Fang Jing inherited Jiao Yanshou's Yi-ology, and wrote Yi-zhuan of Fang Jing, which opened the door for Yin and Yang to learn the number of images. Yi-ology in the Eastern and Later Han Dynasties: Yi-ology in the Western Han Dynasty seems to have been lost in the Eastern Han Dynasty. Thus, the division between image number research and Yi-ology is formed. The inheritance system of Yi-ology in the later Han Dynasty is even less clear. Ma Rong, Zheng Xuan, Xun Shuang, Liu Biao, Yu Fan, Lu Ji, Wang Bi, etc. at the end of Wei Dynasty were famous Yi-ology masters in this period. Among them, Xun Shuang's Yi-ology was collected by later generations from the nine schools of Yi-ology at that time, forming a series of friendly matches. Therefore, terms such as "Jiu Yi" or "Jiu Xun Yi Xue" are often mentioned in the study of Yi ology in later generations, which is the reason. Zheng Xuan's Yi-ology began with the learning of the other party's still image numbers. Later, I gave up studying in Beijing, focused on direct tuition, and used Confucius' Yi Zhuan to explain Yi Xue. By the end of the Han Dynasty, Yi-ology probably followed the footsteps of Xun Shuang and Yu Fan and declined more and more. So, the talented boy Wang Bi got up and talked about Yi from the metaphysical thoughts of Lao Zi and Zhuang Zi. The most regrettable thing is that the Yi studies of later generations have generally followed Wang Fu's footsteps, and we can't go to the grave and go straight to the emperor's room.

From the Qin and Han dynasties to the present, the system of Yi-ology development has been basically complete. I used to list it as six schools.

The so-called two schools: (1) Han Yi, which is mainly based on image numbers, should be the leader of the Yi Studies in Shao Kangjie in the Song Dynasty after the Tang and Song Dynasties. Also known as the Taoist Yi-ology system, it is a school of Taoist Yi-ology. (2) The rise of Confucianism in the Song Dynasty was indirectly influenced by Wang Fuzhi's Notes on the Book of Changes, and it was a school of Confucianism dedicated to the Book of Changes. Six situations: (1) divination. (2) disaster is auspicious. (3) Divination. (4) Zhuang zi. (5) Confucianism. (6) Historical events. In fact, the three Yi-ology, namely, divination, divination and divination, are all within the range of imagery. Taking Lao Zi and Zhuangzi as examples, the Book of Changes began in Taoism after Wei and Jin Dynasties, and applied the concept of "childlike spirit" of Wei Boyang in the Eastern Han Dynasty, which was mutually beneficial and the principles of "Yi" and "Lao Zi" were mixed. Confucianism and Yi flourished in the Song Dynasty, such as Sima Guang's Xu Qian, Zhou Dunyi's Taiji Illustration, Cheng Yi's Yijing and Zhu Xi's Yi Yi Ben, etc., which generally belong to this range. This series of history and events also started from Song Confucianism, such as Yang Wanli's Yi, which emphasized this view. In fact, the six-lattice theory I put forward before can't summarize the contents related to Yi-ology for more than two thousand years. If we add the easy-to-learn development of images and numbers, including the miscellaneous changes before operation, we should summarize them into ten situations. In addition to the above six situations, there are four situations, namely: (7) medicine. (8) Dan Dao. (9) Integrity. (10) astrology. As for the Buddhist masters in the late Ming and early Qing dynasties, for example? Yi's "Zhouyi Zen", Taoist monk's "Yi Yanyi" and so on. They all developed from Cao Dongzong's auspicious image thought in the late Tang Dynasty. Although they have different understandings, none of them can be included in the authenticity of Yi-ology. The Yi-ology involved in the above four situations is mainly based on image numbers and tends to be inherently scientific. It is never acceptable for those scholars who seek chapters and sentences and follow the line. Therefore, in the past era of academic autocracy, they were infiltrated into the class of charlatans and could not be obtained and invented, which is quite a pity. In fact, if the source of the academic thought of the Book of Changes leaves the image number and only focuses on Confucianism, it will be a great loss of China culture. This is what the ancients called "the image without words". If we devote ourselves to the study of the Yi-ology of images and numbers, and cooperate with the method of scientific thinking, I believe there will be new discoveries, which will probably open a brighter future for China culture. Although the ancients tried this, they never dared to break away from the pattern of their predecessors. For example, Jiao Yanshou's Lin Yi, Jing Fang's Yi Zhuan, Shao Kangjie's Huang Jijing's Family after the Southern Song Dynasty, Shao Kangjie's Heluo Li Shu, and the Ming Shu Shu expert Taiyi Shutongzong have different opinions on Yi Yi Shu, but they don't adopt the original intention of the Book of Changes at all, and boldly make hexagrams as examples. Confucians in Qing Dynasty, such as Wang Chuanshan, Hui Dong, Jiang Yong and Jiao Xun. , all have monographs, but still rely on the scope of Korean and Song Ruyi, attracting many scholars in the Qing Dynasty. For example, they have a close and fruitful relationship with Hangxinzhai and Yan, and they have all become their own families.

The Yi-ology after Tang and Song Dynasties should be said to have established another "three changes" theory. This new concept of "three changes" is also the three main points to explain the connotation of "reason, image and number" in the Book of Changes after Qin and Han Dynasties and even since modern times. If we use the modern concept, "rationality" is similar to the category of philosophical thought. It is the principle of exploring the metaphysical, changing and unchanging life of the universe. "Image" is the principle of seeking its change from all phenomena in the real world. "Number" is a mathematical theory formed from the phenomenon world. This paper deduces its changing process in detail and knows the cause and effect of people and everything from quotations. On the contrary, we can also understand the primitive instinct of metaphysics through mathematical induction. Combining these three meanings, we can see that the theory of "Yi" is philosophical. The study of "image" and "number" is scientific. In short, a complete Yi-ology must reach the highest level of philosophy on the scientific basis of "image" and "number". It does not belong to pure ideological philosophy, but infers everything by analogy based on the concepts of mind and consciousness. The universe is boundless and unpredictable. Opportunities in life are varied. Differentiation and correction of "principle, image and technique" in the comprehensive study of Zhouyi. The Book of Rites mentions the purpose of the Book of Changes, saying: "Pure and subtle, the teaching of the Book of Changes is also." The so-called "quiet" connotation has the function of scientific and thorough debate at the same time. However, if you don't enter the realm of Yi-ology from the cultivation of meditation, you will go astray and fall into evil spirits. Therefore, in Jingtiao, the deviation of Yi-ology is likely to be "making people thieves". Judging from the essence of "reason, image and number", Yi-ology began with two hexagrams of Ganzhi and Kunzhi, which were intertwined and circuitous, and evolved from eight diagrams to sixty-four hexagrams. Following this different level of deduction and promotion, there will be countless, infinite and "subtle". If we summarize the internal interaction of the hexagrams, we can understand the contents of the sixty-four hexagrams, only expertise, Kun, Fu, Jing, Jia, Gui Mei, Gradual, Yi,? Sixteen hexagrams, such as Jie, Jian, Yi, Bigger, Useless, Gigi, etc. In the internal interaction of the sixty-four hexagrams, these sixteen hexagrams appear four times each. From the sixteen hexagrams, we can find their internal interaction. There are only four hexagrams, namely, Gan, Kun, Bi, Ji and Wei, and each hexagram has appeared sixteen times. By analogy, we can know that between heaven and earth, all special reasons or personnel outside the universe are ever-changing, except for the non-essential functions of yin and yang, such as "dry", "Kun", "Kan" and "reason", and the concept of good or ill luck is only composed of "good or bad" and "misfortune". From this, we can understand the perfect and true state of Yin and Yang, fully understand the spirit of "purity and subtlety" in the Book of Changes, and grasp the wonderful use of complacency.