The Encounter of Chinese and Western Philosophies by Benoît Vermander

Author:Benoît Vermander
Language: eng
Format: epub
Publisher: De Gruyter
Published: 2023-10-23T09:06:00.077000+00:00

A Source-Code

For a very long period, the Classic of Changes constituted less a text properly speaking than the formatting of a system of divination that was based on the count of yarrow stems drawn by lot (the choice of yarrow explained by the structure of the plant, unfolding its many ramifications from a single stem, as the One gives birth to the multitude of phenomena). Derivatives of trigrams, the hexagrams constructed by drawing lots were fulfilling the role previously played by divinatory cracks. Both methods were meant to reflect the play of the cosmic forces that bring about the advent of such and such a situation. However, in contrast to the use of divinatory cracks, basing predictions upon hexagrams meant to proceed through a kind of algebra whose theoretical principles were developed in the “Ten Wings” (Shiyi十翼) Commentary. This algebra reduced the base numbers used in divination to the binary of even and odd numbers, itself equated to the polarity of yin 陰 and yang 陽. (Note that the Yijng itself, as merely composed of hexagrams and short explanations, does not yet mention the terms yin and yang, which appear in latter-day commentaries.)

Such device implies that the Yijing had to be read with reference to a diagram structure, and not as a linear text. In fact, the evolution that the Yijing underwent until it was canonized under the Han remains controversial though it may probably be summarized as follows: for a long time, as illustrated by several anecdotes from the Zuozhuan, the way of referring to the Yijing (to draw “knowledge” from it) was an object of competition between diviners (wu 巫) and scholars (shi 士). The Xunzi does not yet make the Yijing a “Classic” (jing). Towards the end of the Warring States period, the Yijing is still considered as a mere manual of divination, a practical guide so to speak. The commentaries deployed around the Yijing will eventually make it a “textual object”. Grouped into the “Ten Wings”, these commentaries organize a system of interpretation by which each hexagram (gua 卦) calls for a weighing (tuan 彖) and a figurative reading as an image (xiang 象), any hexagram being taken successively in its entirety and in its components. The Xici Commentary in particular presents a cosmological interpretation of the whole.

At the same time, reading the Yijing through the “Ten Wings” (especially through their last three parts) ensures that each hexagram is considered within the process of transformation that alone gives meaning to it. If the Yijng delivers the images (xiang) upon which the forms (xing) are modeled, a dynamic of continuous transformation perpetually erases these manifestations. I have already quoted the initial statement of the Xici: “Images take shape in Heaven. Forms take shape on Earth. Thus, transformations and evolutions are made visible” (Xici 1.1).

In this worldview, individuals as well as communities need to ensure both vital growth and social balance. This entails that they must strive to recognize (through the consultation of the Yijing) the opportunities offered at a given moment of time (and solely at this moment).

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