Le YI-KING (French Edition)

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Subjects Yi jing Divination -- China. Notes Includes bibliographical references and index. View online Borrow Buy Freely available Show 0 more links Set up My libraries How do I set up "My libraries"? This single location in All: University of Sydney Library.

Combining a rigorously consistent, dualistic yin-yang doctrine with the doctrine of the "five stages of change" taken from the Book of History, it forced Chinese philosophical thinking more and more into a rigid formalization. Thus increasingly hairsplitting cabalistic speculations came to envelop the Book of Changes in a cloud of mystery, and by forcing everything of the past and of the future into this system of numbers, created for the I Ching the reputation of being a book of unfathomable profundity.

In antiquity, oracles were everywhere in use; the oldest among them confined themselves to the answers yes and no.

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This type of oracular pronouncement is likewise the basis of the Book of Changes. However, the need for greater differentiation seems to have been felt at an early date, and the single lines were combined in pairs.

To each of these combinations a third line was then added. In this way the eight trigrams came into being. At the same time, they were held to he in a state of continual transition, one changing into another, just as transition from one phenomenon to another is continually taking place in the physical world. Here we have the fundamental concept of the Book of Changes. The eight trigrams are symbols standing for changing transitional states; they are images that are constantly undergoing change.

Attention centers not on things in their state of being — as is chiefly the case in the Occident — but upon their movements in change.

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The eight trigrams therefore are not representations of things as such but of their tendencies in movement. They represented certain processes in nature corresponding with their inherent character. Further, they represented a family consisting of father, mother, three sons, and three daughters, not in the mythological sense in which the Greek gods peopled Olympus, but in what might be called an abstract sense, that is, they represented not objective entities but functions. Wilhelm was in prolonged contact with the oral tradition at the very end of the Imperial era, via his teacher Lao Nai-hsuan.

He was the right man in the right place at the right time; this is not something that can be re-done, no matter how good fresh translations are.

The quality of the language used is superb, it rates as a work of literature. Although beginners often feel that Wilhelm is too complicated and seek a simpler version to start with, what I would recommend is that they get Wilhelm as early as they can and just use Book I initially, ignoring Book II The Great Treatise and Book III Commentaries until they feel more confident to tackle them.

Only Wilhelm has the necessary depth for a reliable interpretation. While it is true there are a few passages in need of revision, these are far fewer than in any other translation, and in general Wilhelm manages to convey the essential meaning via his summaries of the Neo-Confucian commentary material, which is without equal in any other version.