中國哲學(xué)和宗教演示文稿

1、Chapter TwoPhilosophy and ReligionYi Jing (Book of Changes) ConfucianismTaoismBuddhismMoism and LegalismYi jing (Book of Change ) A book of wisdom, a book of history, a book of philosophy, a book of poetry, a book dealing with the universal laws of the development of things, one of the five classics

2、 of Confucianism and Taoism.The Eight Trigrams (concept) The bagua (八卦; literally “eight trigrams) is a fundamental philosophical concept in ancient China. It is an octagonal (八角形的) diagram with one trigram on each side. The concept of bagua is applied not only to Chinese Taoist道教 thought and the I-

3、 Ching, 易經(jīng)but is also used in other domains of Chinese culture, such as fengshui, martial arts武術(shù) , navigation, and so on. There are two possible sources of bagua: Pre-King Wen Earlier Heaven order The first is from traditional Yin and Yang philosophy. The interrelationships of this philosophy were d

4、escribed by Fuxi in the following way:無極生有極, 有極是太極,太極生兩儀, 即陰陽;兩儀生四象: 即少陽、太陽、少陰、太陰,四象演八卦, 八八六十四卦The Limitless (Wuji) produces the delimited, and this is the Absolute (Taiji)The Taiji produces two forms, named yin and yangThe two forms produce four phenomena, named lesser yang, great yang (Taiyang als

5、o means the Sun), lesser yin, great yin (Taiyin also means the Moon).The four phenomena act on the eight trigrams (ba gua), eight eights are sixty-four hexagrams King Wens orderAnother philosophical description of the source is the following, attributed to King Wen of the Zhou Dynasty: When the worl

6、d began, there was heaven and earth. Heaven mated with the earth and gave birth to everything in the world. Heaven is Qian-gua, and the Earth is Kun-gua. The remaining six gua are their sons and daughters. Central themeAll things run their cycles and no situation remains unchangeable.It offers hope

7、in the depth of despair, and warns of destruction at the height of success.This is the philosophy of Yin, Yang and change. How the book Yi Jing came into beingFuxi created the eight trigrams which are symbolizing the basic elements of a recognizable universe: heaven, earth, thunder, water, mountain,

8、 wind, fire and lake.At the end of Shang dynasty, King Wen of the state of Zhou stacked the trigrams on top of one another, making sixty-four hexagrams.Then, the oracle announcements of the hexagrams were annotated and embellished by Confucius, and Ten Wings was attached to it.Yin and YangEverything

9、 is constituted by the interplay of two modes of energy, yin and yang.Yang-masculine in character, male property of all kinds-active, warm, dry, bright, procreative and positive.Yin-female or negative principle in nature-fertile and breeding, dark, cold, wet, secret mysterious.Yin and Yang are at th

10、e root of all things, and together in alternation they are the moving force of our world and all its manifestations.The idea of two basic elements forms the foundation from which the Yi Jing was constructed.The book of OraclesAt the beginning the book of changes was a collection of linear signs to b

11、e used as oracles, by putting together three lines, Yin or Yang, in all possible combinations to represent the eight basic elements. The sixty-four hexagrams were created by stacking trigrams upon trigrams.Each hexagram has an opening text called “the judgment, each of the six lines of a hexagram al

12、so has its own text.Yi, this character means “change, simple, not easy (not easy to understand). But if we grasp their essence, it is quite simple.Yi Jing assesses both the current moment and the dynamic forces of the future, already implicit in the present.The language has an austere (簡樸的) poetic q

13、uality and the message conveyed by the text is often obscure晦澀的.The book of philosophyThe underlying idea of the whole is the idea of change. The theme is that yin and yang alternate in an unending sequence and that an extreme situation must change to make room for opposite elements.The second eleme

14、nt is its theory of ideas. The eight trigrams are images of states of things. This view is associated with the concept that every event in the visible world is the effect of an “image, that is, of an idea in the unseen world.The third element fundamental to the Book of Changes is the judgment, which

15、 , as it were, clothe the images in words.The Book of HistoryIn the filed of Mu king Wu delivered a historical speech.On the day of the public gathering,A new order is proclaimed.King Zhous armyNone will rallySome will attack.If there is no determination in the heart,Disaster will befall.How to Use

16、Yi Jing(art of divination)Cast a hexagramOriginal hexagram (initial situation)-changed hexagram (eventual development)The dynamics of change expand the 64 static hexagrams into more than four thousand patterns of development.The real possibilities are limited only by your imagination.Coin oracle-to

17、toss three coins six times in succession.A stack of six lines Reading the messageGeneral rules1.no changing lines2.not all, read the changing lines3.all changing, special treatment. Read the changed hexagram.How Yi Jing Was Usedactual use of Yi Jing can be found in Zuo Zhuan.the free and individuali

18、stic way to interpret Yi JingGeneral use of BAGUA彖，即材，通“裁，有裁斷之義。裁斷一卦之義的文辭，叫彖辭。彖辭也叫卦辭。周易?中的象，是指卦象。卦象取法自然之象。那么什么是自然之象呢？自然之象是指自然界事物所呈現(xiàn)的容貌、形態(tài)，如日月星辰所呈現(xiàn)的象稱為天象，山川草木所呈現(xiàn)的象叫地象。而?周易?中的象，就是對自然界中的物象加以概括整理，并通過卦表現(xiàn)出來的。從釋一卦來看，又可分為兩局部：大象、小象。大象是釋卦象，小象是釋爻象。 第59卦 Huan (Hun) / Dispersion Dissolution 卦辭 Hun intimates that

19、 (under its conditions) there will be progress and success. The king goes to his ancestral temple; and it will be advantageous to cross the great stream. It will be advantageous to be firm and correct. 象曰 The wind drives over the water. Image of Dispersion. Thus the kings of old sacrificed to the Lo

20、rd And built temples. 彖曰 Dispersion. Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers. 上九 爻辭：He dissolves his blood. Departing, keeping at a distance, going out, is without blame. 象曰：His bloody wounds are gone:-he is far removed from the danger

21、 of injury. 九五 爻辭：His loud cries are as dissolving as sweat. Dissolution. A king abides without blame. 象曰：The accumulations of the royal (granaries) are dispersed, and there is no error:-this is due to the correctness of the position. 六四 爻辭：He dissolves his bond with his group. Supreme good fortune.

22、 Dispersion leads in turn to accumulation. This is something that ordinary men do not think of. 象曰：He scatters the (different) parties (in the state), and there is great good fortune:-brilliant and great (are his virtue and service). 六三 爻辭：He dissolves his self. No remorse. 象曰：He has no regard to hi

23、s own person:-his aim is directed to what is external to himself. 九二 爻辭：At the dissolution he hurries to that which supports him. Remorse disappears. 象曰：Amidst the prevailing dispersion, he hurries to his contrivance (for security):-he gets what he desires. 初六 爻辭：He brings help with the strength of

24、a horse. Good fortune. 象曰：The good fortune attached to the first SIX, divided),is due to the natural course (pursued by its subject). 第59卦 風(fēng)水渙 卦辭 渙：亨。 王假有廟，利涉大川，利貞。 象曰 風(fēng)行水上，渙；先王以享于帝立廟。 彖曰 渙，亨。剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也。利涉大川，乘木有功也。 上九 爻辭：渙其血，去逖出，無咎。 象曰：渙其血，遠(yuǎn)害也。 九五 爻辭：渙汗其大號，渙王居，無咎。 象曰：王居無咎，正位也。 六四 爻辭：渙

25、其群，元吉。渙有丘，匪夷所思。 象曰：渙其群，元吉；光大也。 六三 爻辭：渙其躬，無悔。 象曰：渙其躬，志在外也。 九二 爻辭：渙奔其機，悔亡。 象曰：渙奔其機，得愿也。 初六 爻辭：用拯馬壯，吉。 象曰：初六之吉，順也。 ConfucianismLiterary heritage-the Four Books and Five ClassicsThe Great Leaning, The Mean, Analects, and MenciusBook of ChangesWell-known five Relationships: ruler-minister, father-son, hu

26、sband-wife, elder-and-younger brother, and friend-friend.The doctrine of reciprocity(互惠) and neighborliness: “Within the four seas all men are brothers. “Do not do to others what you would not want others to do to you.Central doctrine: the virtue of ren.“A man of ren loves others Five cardinal virtu

27、esRen, the will to show benevolence to others (the root)Yi, righteousness by justice (the trunk)Li, moral ways of conduct (the branches)Zhi, wisdom (the flower)Xin, faithfulness (the fruit)How Confucius molded the soul of our nation and shaped the national character?“Great and Revered Teacher a teac

28、her for all generationsOur national spirit and national character-loyalty and piety, affection and love, faithfulness and righteousness, peace and harmony.Loyalty and piety子貢問曰：“有一言而可以終身行之者乎？子曰：“其恕乎！己所不欲，勿施于人。Zi Gong asked: “is there any one word that can serve as a principle for the conduct of life

29、? Confucius said, “perhaps the word reciprocity: do not do to others what you would not want others to do to you.Affection and Love梵遲問仁，子曰愛人。志士仁人，無求生以害仁， 有殺身以成仁。Men of virtue will not seek to live at the expense of their virtue. On the contrary they will sacrifice their lives to preserve their virtu

30、e.Faithfulness and Righteousness子曰：“不義而富且貴，于我如浮云。Confucius said, “riches and honor acquired by unrighteous means are to me as drifting clouds.Later Mencius developed these words into “one, who would not corrupt before riches and honors, nor swerve in poverty nor bend under pressure and power, can be

31、 considered as a great man.Peace and HarmonyConfucius said, “a gentleman is always calm and at ease while an inferior man is always worried and full of distress.子曰：“君子坦蕩蕩，小人常戚戚。子曰：“人不知而不慍，不亦君子乎？Isnt he a man of virtue, who doesnt feel annoyed when others do not understand him?Selected Readings from

32、Analect子曰：“學(xué)而時習(xí)之，不亦說乎？有朋自遠(yuǎn)方來，不亦樂乎？人不知而不慍，不亦君子乎？子曰：“學(xué)而不思那么罔，思而不學(xué)那么殆。子曰：“三軍可奪帥也，匹夫不可奪志也。please try translate these words into English.The Dross of Confucius and Confucianismtoo much emphasis on virtuenot considering the stream of historylooking down upon the labouring people and womenMencius and His P

33、hilosophyThe second sageThe philosophies of Kong Zi and Meng Zi“the people rank the highest, the land and grain comes next, and the ruler counts the leastAll man are born virtuous. Every person can be a sage.Mother Mong Cut Apart the Cloth to Teach the Son a LessonMother Mong Removed the Living Plac

34、e Three Times to Provide the Son with a Good EnvironmentMother Mong Regulated the FamilyTaoismLiterally, the word Tao means “a way or “a road. In general, it means “the way to go.The Tao philosophy has rich contents, yet it may be summed up in two points:1.Wuwei-a state of mind as well as a cardinal

35、 principle towards life.2. De-power of morality, or power for good. Wuwei- nonaction, quietudeas a state of mind-to achieve peace and quietness of mind, Zuowang or sitting and forgetting, fasting of the mind.cardinal principle- do not allow outside things to entangle ones person, let events take the

36、ir natural course, adopt an easy-going and unforceful manner, follow the way of life according to the way. De-the power of naturalness, of simplicity, even of weakness.上善假設(shè)水，水善利萬物而不爭。處眾人之所惡，故幾于道。The highest good is like water.Water benefits all things generously without striving with them.Staying in

37、 the lowly place that men disdain,It is close to the Tao.principle towards life is based upon the belief that “returning is the motion of the Tao.the Taoists believed that “things turn to their opposite when they reach the extreme.“good fortune lies within bad, bad fortune lurks within goodThe story

38、 of Lao ZiLao Zi-the father of Chinese philosophyDao De Jing81 chapters, wide range of subjectsFrom the laws of the universe and heaven and earth, to the details of social phenomena, including mans thinking and the principle towards life.Taoism as a ReligionThe Five Piculs of Rice sectThe Taoists ma

39、de Lao Zi their supreme god, taking Dao De Jing as their cannon.The idiom-like the eight immortals crossing the sea, each displaying his/her special prowess (Taoist fairy tale “The Eight Immortals Crossing the Sea).Taoism has a god for almost everything-the sun, moon, stars, wind, rain, thunder, lig

40、htning, mountains, rivers and the country.The story of God of the Kitchen.Jade Emperor, Burn incenseZhuang Zi and His PhilosophyPhilosophy of Lao Zi and Zhuang Zi 昔日莊周夢為蝴蝶， 栩栩然蝴蝶也，自喻適志與！不知周也。俄然覺，那么蘧蘧然周也。不知周之夢為蝴蝶與，蝴蝶之夢為周與？周與蝴蝶，那么必有分矣。此之謂物化。The alteration of things, was explained clearly by Zhuangzi t

41、hrough telling a paradox.A thing is itself at a certain moment and something else at another momentNothing remains unchanged.Taoism and Zhuang ZiThe same central concept of TaoTao is regarded as the way to transcend human life (not a supreme value in itself)Seeks to rise above the human society, to

42、the spiritual freedom of the individual Some epigrams and wise sayings by Lao Zi 知人者智，自知者明。He who knows others is clever, he who knows himself has insight.民不畏死，奈何以死懼之？When the people are no longer afraid of death. Why scare them with the threat of death?貴以賤為本，高以下為基。Humility is the root from which gr

43、eatness springs, and the low is the foundation from which the high is built.天之道，利而不害。圣人之道，為爾不爭。The way of Heaven is to benefit, not to harm. The way of the sage is to do his duty, not to strive with anyone. Buddhism Sakyamuni (buddha)Three points:The world is impermanent and will eventually be destroyedEverything in the world is unrealThe ultimate aim of a persons life is eternal tranquility. (三法?。?.諸行無常。2.諸法無我。3.涅磐寂靜)Moism and LegalismMoism and Mo ZiThe core of Moism is universal love(兼愛)-all men are created equal before God.Mo Zi embraced his own social