| Summary: | 碩士 === 東吳大學 === 中國文學系 === 91 === “Chou Yi” is the source of ancient Chinese hilosophy thinking. The reason for its ability to extend and not weaken for thousands of years is because of its having the ability to guide behavior (Chan Shi) and its philosophical theory structure (Yi Li). In addition, the “behavior guidance ability” and “philosophical theory structure” undoubtedly start on having the characteristic of a “change” coming from the “Yi” six stick symbols of Yin-Yang change and hard-soft thinking. Thus, for “Chou Yi,” “Chan Shi” is its external formal manifestation while “Yao Bian” is the basis of the meaning of its spirit. By investigating and analyzing “Yao Bian,” the nature of life─and its continuing creative process─the fullness of its meaning can be manifested.
This thesis is divided into four main parts. The first part deals with the inception and development of “Chou Yi” Yao Bian thinking. We start the investigation from the Chou people’s “Mandate of Heaven Mo Chang” and “Bu Shi” ideas. Then, we analyze Yao Bian examples from “Zuo Chuan” and “Guo Yu.” Next, the thesis will clearly expound on the “Yi” doctrine’s spirit of change as included in the first Qin work “Tuan Chuan” as well as ideas of Han-Wei dynasty “Yi” scholars Ching Fang, Xun Shuang, and Yu Fan regarding “Yao Bian.” The second part tackles the basic Yao position change concepts in “Chou Yi.” Through “Chou Yi” Jing (Yao dictionaries and divinatory names) and Chuan (“Tuan Chuan,” “Xi Ci Chuan” and others), we analyze, compare, and categorize “Chou Yi” content based on “Yi” six stick symbols in the Yin-Yang and hard-soft process that have the three basic change concepts, “pattern,” “integrative,” and “structured.” The third part deals with the esoteric meaning of “Chou Yi” Yao position changes. In the world, the various strange changes that occur usually are beyond the scope of man’s reason and knowledge. Taken as a whole, it is inherent, undivided, and immovable while they are usually inter-connected and develop with each other. It is the same with the “Yi” six stick symbol changes. Thus, by knowing the internal structure of “Yao position changes,” we can further investigate the Yin-Yang’s subjective “Yi” doctrine of change as well as the meaning of its “entirety,” “reaction,” and “generality” that reveals the “Qiong Li Chin Hsing” as said in “Shui Gua Chuan.” The fourth part studies the ultimate consequences of “Chou Yi” Yao Bian thought. The idea of “accommodation” coming from “Chou Yi’s” “Yao position change” is not a mere “philosophy”; rather, its ultimate consequence is to be “applied to man’s life” as a goal. Through analyzing and investigating the books of “Chou Yi,” we can have a definite idea of “Yao Bian” concepts: the manifestation of the high intelligence of ancient people who see changes in good and evil, applying humanitarian ethics, and manifesting the national political function in society. In addition, the meanings of “consciousness of suffering” and “lasting ideas” are not only something closely respected and of concern in man’s life, but they also break the myth of what the world considers as “man’s triumph over nature.” This will allow for harmony between man and everything in nature, achieving a world where man and nature are united.
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