What should I write about the paper on Zhouyi? Great gods, help!

1. The significance and essence of studying Zhouyi are linked with metaphysics. This is related to "metaphysics in Wei and Jin Dynasties". One of the characteristics of metaphysics in Wei and Jin Dynasties is the confluence of Confucian mind and Taoist mind to a certain extent, which proves that "the famous religion comes from nature". A famous teacher, Confucian ethics; Natural person, Taoist metaphysics also. This confluence of two minds is based on literature, which is what metaphysicians called "San Xuan" at that time: Laozi, Zhuangzi and Zhouyi. The first two books are Taoist, and only Zhouyi has always been regarded as a Confucian classic: Confucianism takes the Six Classics as the original canon, and Zhouyi is the so-called "first of the Six Classics". But in fact, I ching doesn't care which one it belongs to. Only at this time, many pre-Qin philosophers were related to Zhouyi. Moreover, it can be said that the later history of China's mind is also an explanatory history of Zhouyi. In the study of Confucian classics in Han dynasty, "Yi-ology" is extremely rich; Dong Zhongshu's philosophy, a concept taken from Zhouyi, is particularly remarkable. Next is metaphysics in Wei and Jin Dynasties, as mentioned above. Buddhism in Han and Tang dynasties is also related to Zhouyi. We just need to point out that Prajna paramita originates from metaphysics, which is well known. As for Neo-Confucianism in the Song and Ming Dynasties, there are countless Yi studies, and everyone in Neo-Confucianism can't help but treat the Book of Changes. Neo-Confucianism is usually also a Yi-ology scholar. Until the so-called "new learning" in this world, Zhouyi still played the role of a basic brain model. For example, Mr. Xiong Shili, the originator of Neo-Confucianism, claimed that his "new epistemology" was "easy to return to the Sect". From this perspective, it is impossible to understand China's spiritual culture without understanding "Yi Li". So, how should we learn Zhouyi? I think we should have an accurate attitude first. By accurate attitude, I think the most urgent thing is to eliminate superstition. Since the "Book of Changes craze" in August 1980, people have shown several common superstitions about the Book of Changes: First, the superstition of "practical writing". Considering the "divination" characteristics of Zhouyi, this is particularly urgent. To study the Book of Changes, we must first stop asking God for divination and divination. If the purpose of reading Zhouyi is to get some benefits from it, and then get what kind of promotion and development from God, then I advise you to put it down as soon as possible, because it is useless to read it. This is not to say that reading Zhouyi has no practical use, otherwise what are we doing writing this set of books? It has some uses, but it is definitely not an absurd Oracle, but it can provide some useful ideas and processing essentials for our real existence. The second is "scientific" superstition. There is a big superstition in some hot fields in academic circles now, that is, people in the past were much smarter than people today. In their view, it seems that people are more and more like him than mountain people. In the study of Zhouyi, a neurotic manifestation of this superstition is that the study of Zhouyi is still scientific. Is Zhouyi a science? My answer is a flat denial. We can study it with the essence of science, but it is not science itself. We study it with scientific essentials, and it becomes a scientific tool. Just as we study caterpillars with scientific essentials, caterpillars have become scientific tools. But the caterpillar itself is still not science. Some people think that the physics and astronomy of the Book of Changes are still scientific, and I heard that it can also be used to invent new stars! This is really a fool's dream! As far as what we call Yi Dao's "magnanimity and preparedness" is concerned, it is no secret that it belongs to that kind of abstract tool at the level of philosophical mind, and the more abstract the principle, the greater the coverage of its applicable interpretation. In fact, this just makes it clear that Zhouyi belongs to an ideological form that has not been fully analyzed before. The third is "historical" superstition. There are many historical materials involved in Zhouyi, and children's comments on Zhouyi also involve many historical materials. Although some of them can be classified as "belief history", they must not be superstitious. For example, there is a passage in Cohesion Biography that many inventions in history are "taken from Zhouyi" and cannot be said to be historical facts. Another example is the traditional belief that Fu was clear about gossip, King Wen deduced it as sixty-four hexagrams, and he joined Duke Zhou as a copula. These are not necessarily credible. At that time, Mr. Gu Jiegang advocated "suspecting the past", and now Mr. Li Xueqin advocates "getting out of the period of suspecting the past". Both are good, but they are easy to go to extremes. Once they doubt, it's useless. Once they go out, the truth will come out. The recent academic bias is usually the latter. The words in Zhouyi are almost deified. In my opinion, Kerry's study of Zhouyi should have three basic missions: first, it should be based on literature research; second, it should be clearly interpreted as biased; and third, it should be transformed into purpose. These three are interrelated: the former is the tool and evidence of the latter, and the latter is the purpose and purpose of the former. As far as literature research is concerned, there are also three basic missions: First, literature retrieval belongs to the field of bibliography. As far as Kerri is concerned, it is especially necessary to collect unearthed documents in detail. Secondly, the judgment of documents belongs to typology. In this regard, much needs to be done. Thirdly, the interpretation of documents belongs to the category of textual research and exegetics. Only on the basis of accurate interpretation can we talk about judicial interpretation. And our ultimate goal should be to change the mind of Zhouyi between the present and the present. Generally speaking, this is the connection between inheritance and growth and innovation. After all, Zhouyi is the mind of the ancients. If you move here and use ready-made ones, it may not be suitable for Kerri's situation, not to mention it has definitely not reached the mental level of this world. But as far as cultural inheritance is concerned, we have the responsibility to carry forward some of its ideas and spirits at a constant price. This requires a transformation of the world. In my opinion, the change of the mind of Zhouyi in this world must be discussed with the mind style of this world, specifically, it must be carefully connected with western Marxism and this world. Otherwise, the philosophy of Zhouyi will never surpass a handful of old bones in the museum, and it can only be appreciated by people. Part of this ... is for your network branch .../wslw/wxlw/_ zy _ jqzx _11909.html.