會(huì)計(jì)學(xué)1IntroductionandIChing易經(jīng)簡(jiǎn)介英文Whythiscourse?γν?θισεαυτ?ν:knowthyselfinscribedinthepronaos(forecourt)oftheTempleofApolloatDelphi,anancientGreekcityontheslopesofMountParnassus;siteoftheoracleofDelphi第1頁(yè)/共20頁(yè)WhattoLearnIChing,orTheBookofChange(周易)Confucianism(孔孟程朱)Taoism(老莊)Budhism(肇論、壇經(jīng))History(戰(zhàn)國(guó)策、史記)Others第2頁(yè)/共20頁(yè)HowtoLearnAttendclasses;Readthereadingmaterials;Consultotherreferences;Takenotes&writepapers.第3頁(yè)/共20頁(yè)Chronology第4頁(yè)/共20頁(yè)第5頁(yè)/共20頁(yè)Yi-Jing,orTheBookofChangeChinesephilosophy(bothConfucianism&Daoism)asdeepthinkingonthenatureoftheworldandthenatureofhumanselfcanbesaidtohavebegunwiththeformationofthetextofYi-JingatthebeginningoftheZhoudynastyintheearly12thcenturyBCE.Thenamesuggeststhatitdealswithallchanges(易yi)intheworld,thuscoveringbothnaturalchangesandchangesintroducedbyhumanaction.第6頁(yè)/共20頁(yè)FromDivinationtoPhilosophyThedisclosureofphilosophicalinsightsembodiedinthetextsoftheZhou-Yitransformedit

fromatextofdivinationintoatextofphilosophicalwisdom.ThistransformationisessentialforunderstandinghowtheZhou-Yicouldberegardedastheformingofasystemofideasorviewsabouttheworldandourselvesashumanbeings.第7頁(yè)/共20頁(yè)Yin&YangItconcernsthegenesisoftheonto-cosmologicalworld(nature)intermsofthemovementandrestofyinandyang.explainingallthingsintheirformationandtransformationincorporatinghumanbeingsaspart&parcelofontocosmologicalprocessofreality–realizationenablinghumanbeingstoactivelychangetheworldformingtheimage-forms(trigrams/hexagramsguas卦)andyaos(爻)

intheYi-Jingtext.第8頁(yè)/共20頁(yè)GuaThebookconsistsof64hexagrams(gua)andrelatedtexts.Thehexagrams,ascombinationsoftwotrigrams(alsogua),arecomposedofsixlines(yao)arrangedoneatoptheotherinverticalsequenceandreadfrombottomtotop.Eachlineiseithersolid(yang—)orbroken(yin--).Thecombinationsaredeterminedbythenumericalmanipulationofdiviningsticks,originallyyarrowstalks,ormilfoil蓍草.第9頁(yè)/共20頁(yè)TheEightGuasAllegedly,alegendaryruler,FuXi(ca.2000BCE),wasresponsiblefortheconstructionofthisearliestformofYijing.Thesetrigramsrepresenttheeightbasicnaturalelements:heaven(乾),earth(坤),water(坎),fire(離),wind(巽),thunder(震),mountain(艮),andlake(兌).朱熹：乾三連，坤六斷；震仰盂，艮覆碗；離中虛，坎中滿；兌上缺，巽下斷第10頁(yè)/共20頁(yè)TheEightGuasOnthelevelofnaturalrepresentations,theseeighttrigramsstandforeightbasicnaturalphenomena.However,theyalsostandforotherrelationsinametaphoricalsense.E.g.,inoneoftheTenWings,theDiscussionoftheTrigrams(說卦),thetrigramsareassociated

withvariousthings.第11頁(yè)/共20頁(yè)Constantflux,orChangesThesetrigramswereconceivedasimagesofallthathappensinheavenandonearth.Atthesametime,theywereheldtobeinastateofcontinualtransition,onechangingintoanother.Attentioncentersnotonthingsintheirstateofbeing,butupontheirmovementsinchange.Theythereforearenotrepresentationsofthingsassuchbutoftheirtendenciesinmovement.第12頁(yè)/共20頁(yè)Structure1Eachhexagramisaccompaniedbyahexagramname(卦名),ahexagramstatement(卦辭),andlinestatements(爻辭)foreachofthesixlines.ThelinestatementshaveasequentialorassociationalorganizationbasedonthegeneraltopicgivenintheJudgment(彖).Eachstatesaspecific,differentiatedinstanceorvariationofthetopic,followedbyachargeorinjunctionthatoneshouldtakesomeactionorrefrainfromitandafinaldetermination.第13頁(yè)/共20頁(yè)DukeZhou’sPhilosophyofLifeAtthisstage,Yijingemergedasaphilosophyoflife.Itwasno

longerjustabookfordivination.Eachsituation,symbolicallyrepresentedbyeitherthehexagramasawholeorasinglelineinthehexagram,signifiesamoralsituationinlife.TheJudgmentfrequentlydepictspossibleoptionsinanygivensituationalongwiththeirpossibleoutcomes.第14頁(yè)/共20頁(yè)Structure2The2ndlayerconsistsofanothertwoparts:commentaryontheJudgmentscalledTuanzhuan彖傳andcommentaryontheabstractmeaningsor‘Images”oftheJudgmentsandthelinestatementscalledXiangzhuan

象傳.TheJudgmentshave“GreatImages”(大象)--theabstractmeaningsofhexagramsaswholeentities--andthelinestatementshave“LittleImages”(小象)--theabstractmeaningsofindividuallines.第15頁(yè)/共20頁(yè)ConfucianistPhilosophy彖傳turnedthemysticaloraclenatureoftheancienttextintoaphilosophicalexpositionofvarioussituationsinlife.Itservesbothasananalysisofthevariouscontextsandasadiscussiononthemoraldutiesofindividualsinthesecontexts.象傳fullydevelopedthesenseofNature'spossessingmoralattributes,orNature'sbeingsymbolicrepresentationsofvariousmoralattributes.第16頁(yè)/共20頁(yè)TenWingsThetraditionalformatofYijingdividesthe彖傳andthe象傳eachintotwosections;together,theyformthefirstfouroftheso-calledTenWings(十翼)oftheexegeticalmaterialincludedintheClassicofChanges.AllTenWingsaretraditionallyattributedtoConfucius.However,individualWingsactuallydatefromdifferentperiods,withsomepredatinghistimewhileothersdatefromaslateasthethirdcenturyB.C.第17頁(yè)/共20頁(yè)GreatTreatiseTheGreatTreatise(系辭傳)receivedthemostattentionfromNeo-Confucians.Thistreatiseisdividedintotwoparts.Itcoversawiderangeoftopics,includingthenatureofYijing,themeth