华人看世界，‘变动’是个重要的观念。所以，华人哲学习惯于万物‘变易’的观念，而西方则一直为‘存在’这个概念所牵制。
万物变动的最基本规律就是‘物极必反’的观念。
易经中对自然现象变动的观察就隐含了物极必反的观念：“日往则月来，月往则日来，日月相推而明生焉。寒往则暑来，暑往则寒来，寒暑相推而岁成焉。”
易经乾卦上九所说‘亢龙有悔’就是警告个人自我膨胀到极点，会险峻摔倒。就是说，人要知道自己的极限。
老子在‘道德经’说：‘反者道之动’和‘大曰逝，逝曰远，远曰反’，都是表示东西发展到极点，它不可避免的会回头走。
这个观念对华人影响重大，所谓居安思危，天无绝人之路。它也为儒家一个重要观念‘中庸之道’提供了依据。
.
The notion of change is at the very heart of the Chinese world-view. As such, Chinese philosophy is always more comfortable with the notion of ‘becoming’ than is its Western counterpart, which frequently finds itself bogged down in the problems associated with ‘being’.
The most fundamental law that governs the change of things is the notion of wu ji bi fan (物极必反) which can be translated as ‘When a thing reaches its extreme or limit, it reverses its course’ or ‘No extreme will hold long’.
The concept had its root in Yijing when the following observation of change in nature was made: ‘The sun goes and the moon comes; the moon goes and the sun comes; the sun and moon thus take the place each of the other and their shining is the result. The cold goes and the heat comes; the heat goes and the cold comes; it is by this mutual succession of the cold and heat that the year is completed.’
This was further elaborated when Yijing said ‘Nine at the top of Qian hexagram means arrogant dragon will have cause to repent.’ This line warns against titanic aspirations that exceed one's power. A precipitous fall would follow. That means one must always observe one’s limit.
Laozi said in Dao De Jing that ‘Reversal is the movement of Dao’ (chapter 40) and that ‘To go further and further means to revert again’ or ‘Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns.’ (chapter 25). That means if something develops certain extreme qualities, these qualities invariably revert to become their opposites.
This notion has great effect on the Chinese people so that they will always remain cautious even in time of prosperity, and hopeful in time of extreme difficulty. It also provides the basis for the argument of doctrine of the golden Mean, which is advocated by Confucianists.
万物变动的最基本规律就是‘物极必反’的观念。
易经中对自然现象变动的观察就隐含了物极必反的观念：“日往则月来，月往则日来，日月相推而明生焉。寒往则暑来，暑往则寒来，寒暑相推而岁成焉。”
易经乾卦上九所说‘亢龙有悔’就是警告个人自我膨胀到极点，会险峻摔倒。就是说，人要知道自己的极限。
老子在‘道德经’说：‘反者道之动’和‘大曰逝，逝曰远，远曰反’，都是表示东西发展到极点，它不可避免的会回头走。
这个观念对华人影响重大，所谓居安思危，天无绝人之路。它也为儒家一个重要观念‘中庸之道’提供了依据。
.
The notion of change is at the very heart of the Chinese world-view. As such, Chinese philosophy is always more comfortable with the notion of ‘becoming’ than is its Western counterpart, which frequently finds itself bogged down in the problems associated with ‘being’.
The most fundamental law that governs the change of things is the notion of wu ji bi fan (物极必反) which can be translated as ‘When a thing reaches its extreme or limit, it reverses its course’ or ‘No extreme will hold long’.
The concept had its root in Yijing when the following observation of change in nature was made: ‘The sun goes and the moon comes; the moon goes and the sun comes; the sun and moon thus take the place each of the other and their shining is the result. The cold goes and the heat comes; the heat goes and the cold comes; it is by this mutual succession of the cold and heat that the year is completed.’
This was further elaborated when Yijing said ‘Nine at the top of Qian hexagram means arrogant dragon will have cause to repent.’ This line warns against titanic aspirations that exceed one's power. A precipitous fall would follow. That means one must always observe one’s limit.
Laozi said in Dao De Jing that ‘Reversal is the movement of Dao’ (chapter 40) and that ‘To go further and further means to revert again’ or ‘Great, it passes on (in constant flow). Passing on, it becomes remote. Having become remote, it returns.’ (chapter 25). That means if something develops certain extreme qualities, these qualities invariably revert to become their opposites.
This notion has great effect on the Chinese people so that they will always remain cautious even in time of prosperity, and hopeful in time of extreme difficulty. It also provides the basis for the argument of doctrine of the golden Mean, which is advocated by Confucianists.
Posts
No comments:
Post a Comment