Abstract

This article tries to learn from the Xi Cheng Yichuan to learn of the succession, transformation and innovation, to contrast the two to learn at the same and differences, and explain why the difference in the meantime. They carved out the text of the Confucian classics and the "easy" book of values. Contrast the two of them "easy" book research approaches and methods of comparative commentaries, the two studies is easy with the "easy" course. Inheritance of Ikawa learn to take the moral principles at the main note in the "easy" form, Cheng Shunru large ones prone re-home personnel admonition, Shengshengbuyi dynamic ontology concept, the body and in use in the management as there is in theory, yin and yang and popular treatment that said, the "Road", "gas" interpretation metaphysical and a physical level there. The article also lists, Zhu Xi and Cheng Yi to learn to learn to differ materially from six side. First, Ikawa do not pay attention and detract from the number of patients easily accounted for in feng shui geography, said Zhu Xi are related to face and explain; Second, Ikawa and easy to for your middle, Zhu Xi's easy to win the main phase of yin and yang change of meaning; Third Ikawa and easy side re-defined understanding of "easy" and the specific nature of the special other than attention in the form of general principles; Fourth, Zhu Yi in exegetical research effort on better than Ikawa easily; five of Zhu Xi Yi content inclusive larger scale-week preparation, and not easy to like the attention Yichuan ; six weeks Lian Xi Yi with special emphasis on the , especially the "Tai Chi" concept, is completely not to mention easy to Yichuan. This paper is intended to compare Zhu Xi's and Cheng Yi-chuan's Yi theories in terms of how Zhu succeeds, refashions, or recreates Cheng's theory; it is also explained why Zhu and Cheng are different. We show firstly how they value Confucianism and Yi ling and compare their different approaches to and annotations of Yi ling as well as the developments of their respective studies of Yi Jing. The things Zhu inherits from Cheng are mainly: Cheng's annotation of Yi ling in terms of meaning, the Confucian approach to Yi ling with its emphasis on human lives, the everlasting dynamic ontology, the coordination of Ying and Yang, and the interpretation of the ontological hierarchy in terms of Dao and Quit. Besides, there are six differences between them as well: first, Cheng disregards augury and the theory of Feng-shuei as a kind of pseudo-science, while Zhu respects and explains these theories; second, Cheng values ​​the middleway while Zhu appreciates the transformation of Ying and Yang; third, Cheng emphasizes on particularity and specificity while Zhu prizes universality; fourth, Zhu is superior to Cheng in the field of exegetics; fifth, Zhu's theory of Yi is more encompassing, while Cheng treasures only Xu Gua Zhuan; sixth, Zhu highly appreciates Zhou Lian Xi's Tai Ji Tu Shuo, especially the idea of ​​Tai Ji , while Cheng doesn't even mentions it