Chinese Intellectual History Seminar on Chinese Intellectual History 6. The Philosophy of Change Chun-chieh Huang National Chair Professor National Taiwan University Research Fellow, Academia Sinica Email: cc10.huang@msa.hinet.net http://huang.cc.ntu.edu.tw  

I. Lecture Notes:

1:1. From “phycho-centric” philosophy to Introduction 1:1. From “phycho-centric” philosophy to “cosmo-centric” philosophy 1:2. Book of Changes, “Ten Wings” (十翼), “Appended Remarks” (繫辭)  

2. The Relation Between Cosmic Order and Human Order: 2:1. Author of the “Appended Remarks” argued that both the cosmic and human orders are controlled by the transcendental law (道) 2:2. Dao as principle and norm

“Therefore what exists before physical form [and is therefore without it] is called the Way. What exists after physical form [and is therefore with it] is called a concrete thing. That which transforms things and controls them is called change. That which extends their operation is called penetration. To take them and apply them to the people of the world is called the business of life."

乾坤，其易之縕邪！乾坤成列，而易立乎其中矣。乾坤毀，則無以見易，易不可見，則乾坤或幾乎息矣。是故形而上者謂之道，形而下者謂之器，化而裁之謂之變，推而行之謂之通，舉而錯之天下之民謂之事業。（《周易繫辭上‧12章》）

2:3. Ontological interpretation of morality: a) Interpret morality in terms of Being b) The fusion of transcandental realm and empirical realm.

"The successive movement of yin and yang constitutes the Way (Dao) "The successive movement of yin and yang constitutes the Way (Dao). What issues from the Way is good, and that which realizes it is the individual nature. The man of humanity (ren) sees it and calls it humanity. The man of wisdom sees it and calls it wisdom. And the common people act according to it daily without knowing it. In this way the Way of the superior man is fully realized…

一陰一陽之謂道；繼之者善也，成之者性也。仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道鮮矣。顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉！富有之謂大業，日新之謂盛德。（《周易繫辭上‧5章》）

3. The Philosophical Problems in the “Appended Remarks”: 3:1. The problem of subjectivity in Confucius and Mencius a) The problem of value  “ought to be” The problem of fact  “ to be” The problem of necessity  principle b) Value consciousness is generated by moral faculty such as “innate knowledge” in Mencius and Wang Yangming.

3:2. Ethics is grounded in metaphysics in the “Appended Remarks.” Cosmic order  Human order

4. Conclusion 4:1 “Co-relative thinking” as the defining character of Chinese mode of thinking 4:2 Man vs. Heaven “Anthropo-cosmic contiuum” a) Inseparability b) Tension c) Dynamic equilibrium

II. Assignments:

．Chan, Chapter 13, pp. 262-270 ．陳榮捷，上冊，十三章，頁355-364 ．勞思光，第一冊，第六章，頁315-335; 第二冊，第一章（柒），頁82-115

Discussion Questions: III. Discussion Questions:

1. Discuss the concept of time in the Book of Changes. *2. Discuss the “ontological interpretation” of morality in the Book of Changes.

IV. 討論問題

在中國古代宇宙觀從chaos向cosmos發展過程中，《易》「傳」之論述有其重要地位。請問：《易》「傳」作者如何分別空間？如何解釋時間？ 閱讀：山田慶兒，〈空間‧分類‧範疇〉，收入：《日本學者論中國哲學史》（臺北：駱駝出版社，1987） 參考：《易傳》中的時間觀念與僧肇〈物不遷〉論中的時間觀念。

《易》「傳」中的「大人」（頁356）與《論》《孟》、老莊思想中的「大人」或「聖人」「真人」有何異同？ 討論《易》〈說卦傳〉與《孟子》中之「理」、「性」、「命」（陳書，頁360）之內涵。

V. 延伸閱讀

Chun-chieh Huang and Erik Zürcher eds Chun-chieh Huang and Erik Zürcher eds., Time and Space in Chinese Culture (Leiden: E. J. Brill, 1995). 金谷治：《中囯古代の自然観と人間観》，收入《金谷治中國思想論集‧上卷》（東京：平河出版社，1997）。 Hellmut Wilhelm, Change: Eight Lectures on the I Ching, Cary F. Baynes, tr. (New York: Pantheon, 1960).

Hellmut Wilhelm, Heaven, Earth, and Man in the Book of Changes (Seattle: University of Washington Press, 1977). Shu-hsien Liu, “On the Formation of a Philosophy or Time and History through the Yijing,” in Chun-chieh Huang and John B. Henderson, eds., Notions of Time in Chinese Historical Thinking (Hong Kong: Chinese University Press, 2006), pp. 75-96.

Keyword: “What exists before physical form is called Way.” “The successive movement of Yin and Yang constitutes the Way.” “Anthropo-cosmic contiuum”