Sung Dynasty uses of the I Ching by Kidder Smith Jr., Peter K. Bol, Joseph A. Adler, Don J.

By Kidder Smith Jr., Peter K. Bol, Joseph A. Adler, Don J. Wyatt

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414, "Cheng t'ung lun"; cf. Teraji, pp. 167-68. Teraji, pp. 162-67. 23 From the T'uan-chuan of hexagram #15 Ch'ien (Modesty). Cf. W/B, p. 462. 12 The Sung Context · 37 ghosts and spirits he cannot know their minds. Thus he calculates [heaven-andearth and the ghosts and spirits] as they are manifest in things. " But man can be known. Therefore he directly speaks of [man's] emotional re­ sponses (ch'ing) and [in the text of the 7] talks about "likes and dislikes" [only in this case claiming to know the mind that guides action].

11 Liu Tzu-chien, Ou-yang Hsiu, p. 21. The Sung Context · 33 the basis of the Kingly Way. .. "12 Ouyang was, in effect, treating sages as men like himself. "13 The desire to see the sages as humans coping with universal human problems helps explain why Confucius was becoming the most important of all the sages. It was not hard to see Confucius as a Sung literatus. The Analects showed him to be a teacher responding to students, a man com­ mitted to learning from the past, a man anxious to serve rulers and make government moral but often disappointed by and in tension with political authority.

For example, if in antiquity the intent of ritual was to unite the political and the social in a single moral order, then scholars in the present could be like the ancients in sharing the intent of creating an integrated order. It was not necessary to replicate the ritual of the ancients. Ou-yang's writings show that he conceived of this task in the broadest terms: the entire cultural tradition from antiquity to the present was to be taken into account and reevaluated. This sense of commitment to the past as the source of values went together with an intense self-conscious­ ness that the present could no longer merely seek to maintain past traditions in a formal way.

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