Table 3: Influence On Morality: Character Analysis Video
How to Complete a Character Analysis Table 3: Influence On Morality: Character Analysis.{dialog-heading}
The "changes" involved have been interpreted as the transformations of hexagrams, of their lines, or of the numbers obtained from the divination. There is also an ancient folk etymology that sees the character for "changes" as containing the sun and moon, the cycle of the day. Modern Sinologists believe the character to be derived either from an image of the sun emerging from clouds, or from the content of a vessel being changed into another. Each line is either broken or unbroken. These four words, translated traditionally by James Legge as "originating and penetrating, advantageous and firm," are often repeated in the hexagram statements and were already considered an important part of I Ching Table 3: Influence On Morality: Character Analysis in the 6th century BC. Edward Shaughnessy describes this statement as affirming an "initial receipt" of an offering, "beneficial" for further "divining". Motality:
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It also carried meanings of being or making upright or correct, and was defined by the Eastern Han scholar Zheng Xuan as "to enquire into the correctness" of a proposed activity. The hexagram names could have been chosen arbitrarily from the line statements, [17] but it is also possible that the line statements were derived from the hexagram names. Each line begins with a word indicating the line number, "base, 2, 3, 4, 5, top", and either the number 6 for a broken line, or the number 9 for a whole line.
Hexagrams 1 and 2 Morallty: an extra line statement, named yong. Archaeological evidence shows that Zhou dynasty divination was grounded in cleromancythe production of seemingly random numbers to determine divine intent. The Great Commentary contains a late classic description of a process where various numerological operations are performed on a bundle of 50 stalks, leaving remainders of 6 to 9.
The two histories describe more than twenty successful divinations conducted by professional soothsayers for royal families between BC and Charactsr. The method of divination is not explained, and none of the stories employ predetermined commentaries, patterns, or interpretations. Only the hexagrams and line statements are used.
From the Great Commentary's description, the Neo-Confucian Zhu Xi reconstructed a method of yarrow stalk divination that is still used throughout the Far East. In the modern period, Gao Heng attempted his own reconstruction, which varies from Zhu Xi in places. In the modern period; alternative methods such as specialized dice and cartomancy have also appeared.
In later attempts to reconstruct ancient divination methods, the word zhi was interpreted as a verb meaning "moving to", an apparent indication that hexagrams could be transformed into other hexagrams. However, there are no instances of "changeable lines" in the Zuo zhuan.
In all Table 3: Influence On Morality: Character Analysis out of 12 line statements quoted, the original hexagrams are used to produce the oracle. Emperor Wu's placement of the I Ching among the Five Classics was informed by a broad span of cultural influences that included ConfucianismTaoismLegalismyin-yang cosmologyand Wu Xing physical theory. The Ten Wings are of a much later provenance than the Zhou yi, Charracter are the production of a different society. By partaking in the spiritual experience of Moraity: I Ching, the Great Commentary states, the individual can understand the deeper patterns of the universe. The Ten Wings were traditionally attributed to Confuciuspossibly based on a misreading of the Records of the Grand Historian. An ancient commentary on the Zhou yi found at Mawangdui portrays Confucius as endorsing it as a source of wisdom first and an imperfect divination text second.]
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