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Inwangsan ( Korean :  인왕산 ) is a mountain in central Seoul , South Korea. It is in parts of Jongno District and Seodaemun District and has a height of 338 m (1,109 ft). The name literally means "compassionate/benevolent king" in Korean. The mountain covers an area of 1,086,696.50 m and has many huge granite peaks which distinguish it from other mountains in Seoul. Each rock is named after its characteristic form, such as Gichabawi ( 기차바위 ; lit.  train rock), Chimabawi ( 치마바위 ; lit.  skirt rock), Iseulbawi ( 이슬바위 ; lit.  dew rock), Mojabawi ( 모자바위 ; lit.  hat rock), and Jiryeongibawi ( 지렁이바위 ; lit.  worm rock).

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76-433: Inwangsan is famous for its view, so many painters depicted the mountain in their works such as Jeong Seon 's Inwang jesaekdo . The Fortress Wall of Seoul surrounds the mountain in which the temple Inwangsa and shrine Guksadang are located as well. Access to certain parts of the mountain, including the peak are limited during certain days and times due to the location of a military installation spanning different parts of

152-552: A complete mystery to academics. Regardless of their historical relation to the text, the philosophical depth of the Ten Wings made the I Ching a perfect fit to Han period Confucian scholarship. The inclusion of the Ten Wings reflects a widespread recognition in ancient China, found in the Zuo zhuan and other pre-Han texts, that the I Ching was a rich moral and symbolic document useful for more than professional divination. Arguably

228-576: A consensus formed around 2nd-century AD scholar Ma Rong 's attribution of the text to the joint work of Fuxi, King Wen of Zhou, the Duke of Zhou, and Confucius , but this traditional attribution is no longer generally accepted. Another tradition about the I Ching was that most of it was written by Tang of Shang . The basic unit of the Zhou yi is the hexagram ( 卦 guà ), a figure composed of six stacked horizontal lines ( 爻 yáo ). Each line

304-512: 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. Another divination method , employing coins, became widely used in the Tang dynasty and is still used today. In the modern period; alternative methods such as specialized dice and cartomancy have also appeared. In

380-625: A misreading of the Records of the Grand Historian . Although it rested on historically shaky grounds, the association of the I Ching with Confucius gave weight to the text and was taken as an article of faith throughout the Han and Tang dynasties. The I Ching was not included in the burning of the Confucian classics , and textual evidence strongly suggests that Confucius did not consider

456-583: A more rigorous representation and interpretation of I Ching. Gao Heng , an expert in pre-Qin China, re-investigated its use as a Zhou dynasty oracle. Edward Shaughnessy proposed a new dating for the various strata of the text. New archaeological discoveries have enabled a deeper level of insight into how the text was used in the centuries before the Qin dynasty. Proponents of newly reconstructed Western Zhou readings, which often differ greatly from traditional readings of

532-405: A notable impact on the 1960s counterculture and on 20th century cultural figures such as Philip K. Dick , John Cage , Jorge Luis Borges , Terence McKenna and Hermann Hesse . Joni Mitchell references the six yang hexagram in "Amelia", a song on the album Hejira , where she describes the image of "...six jet planes leaving six white vapor trails across the bleak terrain...". It also inspired

608-490: A prolific output until old age. But his family was so poor that he couldn't become a scholar-painter (a yangban painting for leisure). Nevertheless, he was introduced in a circle of powerful neighbors and was, on their recommendation, allowed to work for the Dohwaseo (Joseon Bureau of Paintings) and also created landscapes for patrons and clients. In his 36th year (1711), he toured Mt. Geumgang with Pak Tae-yu (1648–1746),

684-535: A synthesis of the two, arguing that the text was primarily a work of divination that could be used in the process of moral self-cultivation, or what the ancients called "rectification of the mind" in the Great Learning . Zhu Xi's reconstruction of I Ching yarrow stalk divination , based in part on the Great Commentary account, became the standard form and is still in use today. As China entered

760-416: Is a modern invention. Yin and yang are represented by broken and solid lines: yin is broken ( ⚋ ) and yang is solid ( ⚊ ). Different constructions of three yin and yang lines lead to eight trigrams (八卦) namely, Qian (乾, ☰), Dui (兌, ☱), Li (離, ☲), Zhen (震, ☳), Xun (巽, ☴), Kan (坎, ☵), Gen (艮, ☶), and Kun (坤, ☷). The different combinations of the two trigrams lead to 64 hexagrams. The following table numbers

836-729: Is among the oldest of the Chinese classics . The I Ching was originally a divination manual in the Western Zhou period (1000–750 BC). Over the course of the Warring States and early imperial periods (500–200 BC), it transformed into a cosmological text with a series of philosophical commentaries known as the Ten Wings . After becoming part of the Chinese Five Classics in the 2nd century BC,

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912-404: Is either broken or unbroken. The received text of the Zhou yi contains all 64 possible hexagrams, along with the hexagram's name ( 卦名 guàmíng ), a short hexagram statement ( 彖 tuàn ), and six line statements ( 爻辭 yáocí ). The statements were used to determine the results of divination, but the reasons for having two different methods of reading the hexagram are not known, and it

988-420: Is not explained, and none of the stories employ predetermined commentaries, patterns, or interpretations. Only the hexagrams and line statements are used. By the 4th century BC, the authority of the Zhou yi was also cited for rhetorical purposes, without relation to any stated divination. The Zuo Zhuan does not contain records of private individuals, but Qin dynasty records found at Shuihudi show that

1064-457: Is not known how the yarrow stalks became numbers, or how specific lines were chosen from the line readings. In the hexagrams, broken lines were used as shorthand for the numbers 6 ( 六 ) and 8 ( 八 ), and solid lines were shorthand for values of 7 ( 七 ) and 9 ( 九 ). 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. Like

1140-527: Is not known why hexagram statements would be read over line statements or vice versa. The book opens with the first hexagram statement, yuán hēng lì zhēn ( 元亨利貞 ). These four words are often repeated in the hexagram statements and were already considered an important part of I Ching interpretation in the 6th century BC. Edward Shaughnessy describes this statement as affirming an "initial receipt" of an offering, "beneficial" for further "divining". The word zhēn ( 貞 , ancient form [REDACTED] )

1216-413: The 1911 Revolution , the I Ching lost its significance in political philosophy, but it maintained cultural influence as one of China's most ancient texts. Chinese writers offered parallels between the I Ching and subjects such as linear algebra and logic in computer science , aiming to demonstrate that ancient Chinese cosmology had anticipated Western discoveries. The sinologist Joseph Needham took

1292-576: The Eastern Han , I Ching interpretation divided into two schools, originating in a dispute over minor differences between different editions of the received text. The first school, known as New Text criticism, was more egalitarian and eclectic, and sought to find symbolic and numerological parallels between the natural world and the hexagrams. Their commentaries provided the basis of the School of Images and Numbers . The other school, Old Text criticism,

1368-580: The Han River , the Sea of Japan , and the Diamond Mountain . He is the first painter of true-view Korean landscapes. Differing from earlier techniques and traditional Chinese styles, he created a new style of painting depicting the virtues of Korea. By the end of the decade, Jeong had developed his own, more realistic style, likely under the influence of the [Silhak] movement. This set him apart from

1444-686: The I Ching was an influential text across East Asia. In 1557, the Korean Neo-Confucianist philosopher Yi Hwang produced one of the most influential I Ching studies of the early modern era, claiming that the spirit was a principle ( li ) and not a material force ( qi ). Hwang accused the Neo-Confucian school of having misread Zhu Xi. His critique proved influential not only in Korea but also in Japan. Other than this contribution,

1520-559: The I Ching was the basis for divination practice for centuries across the Far East and was the subject of scholarly commentary. Between the 18th and 20th centuries, it took on an influential role in Western understanding of East Asian philosophical thought. As a divination text, the I Ching is used for a Chinese form of cleromancy known as I Ching divination in which bundles of yarrow stalks are manipulated to produce sets of six apparently random numbers ranging from 6 to 9. Each of

1596-725: The I Ching —known in Korean as the Yeok Gyeong  ( 역경 )—was not central to the development of Korean Confucianism, and by the 19th century, I Ching studies were integrated into the silhak reform movement. In medieval Japan, secret teachings on the I Ching —known in Japanese as the Eki Kyō  ( 易経 )—were publicized by Rinzai Zen master Kokan Shiren and the Shintoist Yoshida Kanetomo during

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1672-522: The Shuogua attributes to the symbolic function of the hexagrams the ability to understand self, world, and destiny. Throughout the Ten Wings, there are passages that seem to purposefully increase the ambiguity of the base text, pointing to a recognition of multiple layers of symbolism. The Great Commentary associates knowledge of the I Ching with the ability to "delight in Heaven and understand fate;"

1748-484: The Southern School , but he developed his own style by realistically portraying natural scenes such as mountains and streams with bold strokes of his brush. A major characteristic of his work is intermixed dark and light areas, created by layers of ink wash and lines. His mountains are punctuated by forests, which in turn are lightened by mists and waterfalls. Vegetation is made from dots, a technique that bears

1824-515: The Tang dynasty , Emperor Taizong of Tang ordered Kong Yingda to create a canonical edition of the I Ching . Choosing Wang Bi 's 3rd-century Annotated Book of Changes ( Zhōuyì zhù ; 周易注 ) as the official commentary, he added to it further commentary drawing out the subtler details of Wang Bi's explanations. The resulting Right Meaning of the Book of Changes ( Zhōuyì zhèngyì ; 周易正義 ) became

1900-607: The Warring States period ( c.  475  – 221 BC). It is possible that other divination systems existed at this time; the Rites of Zhou name two other such systems, the Lianshan  [ zh ] and the Guicang . The name Zhou yi literally means the 'changes' ( 易 ; yì ) of the Zhou dynasty . The 'changes' involved have been interpreted as the transformations of hexagrams, of their lines, or of

1976-525: The Zhou yi a "classic". 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. However, since the Ten Wings became canonized by Emperor Wu of Han together with the original I Ching as the Zhou Yi, it can be attributed to the positions of influence from the Confucians in the government. Furthermore,

2052-491: The Zhou yi does not contain any cosmological analogies, the I Ching was read as a microcosm of the universe that offered complex, symbolic correspondences. The official edition of the text was literally set in stone, as one of the Xiping Stone Classics . The canonized I Ching became the standard text for over two thousand years, until alternate versions of the Zhou yi and related texts were discovered in

2128-485: The Zhou yi itself, yarrow stalk divination dates to the Western Zhou period, although its modern form is a reconstruction. The ancient narratives Zuo Zhuan and Guoyu contain the oldest descriptions of divination using the Zhou yi . The two histories describe more than twenty successful divinations conducted by professional soothsayers for royal families between 671 and 487 BC. The method of divination

2204-518: The Zuo Zhuan stories, individual lines of hexagrams are denoted by using the genitive particle zhi ( 之 ), followed by the name of another hexagram where that specific line had another form. 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

2280-600: The Zuo Zhuan . In all 12 out of 12 line statements quoted, the original hexagrams are used to produce the oracle. In 136 BC, Emperor Wu of Han named the Zhou yi "the first among the classics", dubbing it the Classic of Changes or I Ching . Emperor Wu's placement of the I Ching among the Five Classics was informed by a broad span of cultural influences that included Confucianism , Taoism , Legalism , yin-yang cosmology , and Wu Xing physical theory. While

2356-425: The art names Gyeomjae and Nangok . His ja was Wonbaek. His works include ink and oriental water paintings, such as Inwangjesaekdo (1751), Geumgang jeondo (1734), and Ingokjeongsa (1742), as well as numerous "true-view" landscape paintings on the subject of Korea and the history of its culture. He is counted among the most famous Korean painters. The landscape paintings that he produced reflect most of

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2432-442: The 1968 song " While My Guitar Gently Weeps " by The Beatles . The modern period also brought a new level of skepticism and rigor to I Ching scholarship. Li Jingchi spent several decades producing a new interpretation of the text, which was published posthumously in 1978. Modern data scientists including Alex Liu proposed to represent and develop I Ching methods with data science 4E framework and latent variable approaches for

2508-474: The 20th century. Part of the canonization of the Zhou yi bound it to a set of ten commentaries called the Ten Wings . The Ten Wings are of a much later provenance than the Zhou yi , and are the production of a different society. The Zhou yi was written in Early Old Chinese , while the Ten Wings were written in a predecessor to Middle Chinese . The specific origins of the Ten Wings are still

2584-616: The 64 possible sets corresponds to a hexagram , which can be looked up in the I Ching . The hexagrams are arranged in an order known as the King Wen sequence . The interpretation of the readings found in the I Ching has been discussed and debated over the centuries. Many commentators have used the book symbolically, often to provide guidance for moral decision-making, as informed by Confucianism , Taoism and Buddhism . The hexagrams themselves have often acquired cosmological significance and been paralleled with many other traditional names for

2660-634: The American sinologist Edward Shaughnessy dated its compilation in its current form to the last quarter of the 9th century BC, during the early decades of the reign of King Xuan of Zhou ( r.   c.  827  – 782  BC). A copy of the text in the Shanghai Museum corpus of bamboo and wooden slips discovered in 1994 shows that the Zhou yi was used throughout all levels of Chinese society in its current form by 300 BC, but still contained small variations as late as

2736-473: The I Ching as mentioned in his writings. The psychologist Carl Jung took interest in the possible universal nature of the imagery of the I Ching , and he introduced an influential German translation by Richard Wilhelm by discussing his theories of archetypes and synchronicity . Jung wrote, "Even to the most biased eye, it is obvious that this book represents one long admonition to careful scrutiny of one's own character, attitude, and motives." The book had

2812-489: The I Ching was central to Leibniz's characteristica universalis , or 'universal language', which in turn inspired the standards of Boolean logic and for Gottlob Frege to develop predicate logic in the late 19th century. In the 20th century, Jacques Derrida identified Hegel's argument as logocentric , but accepted without question Hegel's premise that the Chinese language cannot express philosophical ideas. After

2888-640: The Kamakura era. I Ching studies in Japan took on new importance during the Edo period , during which over 1,000 books were published on the subject by over 400 authors. The majority of these books were serious works of philology, reconstructing ancient usages and commentaries for practical purposes. A sizable minority focused on numerology, symbolism, and divination. During this time, over 150 editions of earlier Chinese commentaries were reprinted across Edo Japan, including several texts that had become lost in China. In

2964-551: The Shanghai Library, was almost certainly arranged in the King Wen sequence, and it has even been proposed that a pottery paddle from the Western Zhou period contains four hexagrams in the King Wen sequence. Whichever of these arrangements is older, it is not evident that the order of the hexagrams was of interest to the original authors of the Zhou yi . The assignment of numbers, binary or decimal, to specific hexagrams,

3040-459: The Ten Wings directly into the central text of the I Ching , creating such a persuasive narrative that Han commentators were no longer considered significant. A century later Han Kangbo added commentaries on the Ten Wings to Wang Bi's book, creating a text called the Zhouyi zhu . The principal rival interpretation was a practical text on divination by the soothsayer Guan Lu . At the beginning of

3116-513: The Ten Wings tends to use diction and phrases such as "the master said", which was previously commonly seen in the Analects , thereby implying the heavy involvement of Confucians in its creation as well as institutionalization. In the canonical I Ching , the hexagrams are arranged in an order dubbed the King Wen sequence after King Wen of Zhou, who founded the Zhou dynasty and supposedly reformed

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3192-533: The early Edo period, Japanese writers such as Itō Jinsai , Kumazawa Banzan , and Nakae Tōju ranked the I Ching the greatest of the Confucian classics. Many writers attempted to use the I Ching to explain Western science in a Japanese framework . One writer, Shizuki Tadao , even attempted to employ Newton's laws of motion and the Copernican principle within an I Ching cosmology. This line of argument

3268-401: The early modern period, the I Ching took on renewed relevance in both Confucian and Daoist studies. The Kangxi Emperor was especially fond of the I Ching and ordered new interpretations of it. Qing dynasty scholars focused more intently on understanding pre-classical grammar, assisting the development of new philological approaches in the modern period. Like the other Chinese classics,

3344-460: The east. There are 11 shrines from five Buddhist orders leading up to Seonbawi, an unusuaul rock formation that has been used for many shamanist rites and rituals. One of the shrines in Inwangsa is Guksadang, a famous shamanist shrine that is actively used for rituals to this day. Jeong Seon Jeong Seon ( Korean : 정선 ; 1676 – 20 April 1759) was a Korean landscape painter, also known by

3420-558: The geographical features of Korea. His style is realistic rather than abstract. Jeong was born on 16 February 1676, in the Jongno District of Seoul , in the Cheongun-dong neighborhood. He was the eldest son of Jeong Si-ik (1638–1689), the descendant of an illustrious and gentry family that originally came from Gwangju . Soon in infancy, he was noted for his artistic talents and is said to have painted daily, with

3496-485: The hexagrams in King Wen order. The sinologist Michael Nylan describes the I Ching as the best-known Chinese book in the world. Eliot Weinberger wrote that it is the most "recognized" Chinese book. In East Asia, it is a foundational text for the Confucian and Daoist philosophical traditions, while in the West, it attracted the attention of Enlightenment intellectuals and prominent literary and cultural figures. During

3572-478: The hexagrams in a format that resembles modern binary numbers , although he did not intend his arrangement to be used mathematically. This arrangement, sometimes called the binary sequence , later inspired Gottfried Leibniz . The 12th century Neo-Confucian Zhu Xi, co-founder of the Cheng–Zhu school, criticized both of the Han dynasty lines of commentary on the I Ching , saying that they were one-sided. He developed

3648-617: The hexagrams were privately consulted to answer questions such as business, health, children, and determining lucky days. The most common form of divination with the I Ching in use today is a reconstruction of the method described in these histories, in the 300 BC Great Commentary , and later in the Huainanzi and the Lunheng . From the Great Commentary ' s description, the Neo-Confucian Zhu Xi reconstructed

3724-409: The image and number work of Jing Fang , Yu Fan and Xun Shuang , is no longer extant. Only short fragments survive, from a Tang dynasty text called Zhou yi jijie . With the fall of the Han, I Ching scholarship was no longer organized into systematic schools. The most influential writer of this period was Wang Bi , who discarded the numerology of Han commentators and integrated the philosophy of

3800-430: The influence of Chinese painter Mi Fei (1052–1107). Jeong's style would influence generations of Korean artists, and become one of the iconic images of Korean nationalism. Book of Changes The I Ching or Yijing ( Chinese : 易經 , Mandarin: [î tɕíŋ] ), usually translated Book of Changes or Classic of Changes , is an ancient Chinese divination text that

3876-418: The line number, the line statements may make oracular or prognostic statements. Some line statements also contain poetry or references to historical events. Archaeological evidence shows that Zhou dynasty divination was grounded in cleromancy , the production of seemingly random numbers to determine divine intent. The Zhou yi provided a guide to cleromancy that used the stalks of the yarrow plant , but it

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3952-419: The line statements, but it is also possible that the line statements were derived from the hexagram names. The line statements, which make up most of the book, are exceedingly cryptic. 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 have an extra line statement, named yong . Following

4028-431: The local governor, and produced the 13-paintings Album Pungak Mountain, Sin-myo Year . The next year, another trip to Mt. Geumgang produced the 30 paintings Album Realistic Representations of Sea and Mountains . Both albums were augmented by various poems written by Jeong Seon's protectors. His self-chosen pen name Gyeomjae (i.e. "humble study") was reflecting this asymmetrical relationship. In 1716, in his 41st year, he

4104-424: The method of interpretation. The sequence generally pairs hexagrams with their upside-down equivalents; the eight hexagrams that do not change when turned upside-down, are instead paired with their inversions (exchanging yin and yang lines). Another order, found at Mawangdui in 1973, arranges the hexagrams into eight groups sharing the same upper trigram. But the oldest known manuscript, found in 1987 and now held by

4180-400: The most important of the Ten Wings is the Great Commentary ( Dazhuan ) or Xi ci , which dates to roughly 300 BC. The Great Commentary describes the I Ching as a microcosm of the universe and a symbolic description of the processes of change. By partaking in the spiritual experience of the I Ching , the Great Commentary states, the individual can understand the deeper patterns of

4256-527: The mountain. During the reign of King Sukjong of Goryeo , there was a palace in Namgyeong (Seoul), the capital of the south, and it was recorded as Myeongak. Later in the Joseon period, the mountain was called "Baegaksan", as there was a shrine dedicated to the mountain god. Since then, it has been called Bugaksan because it is located in the north among the mountains surrounding Seoul. The mountain facing

4332-429: The numbers obtained from the divination. Feng Youlan proposed that the word for 'changes' originally meant 'easy', as in a form of divination easier than the oracle bones , but there is little evidence for this. 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

4408-426: The numinous and bright and to classify the myriad things". The Zhou yi itself does not contain this legend and indeed says nothing about its own origins. The Rites of Zhou , however, also claims that the hexagrams of the Zhou yi were derived from an initial set of eight trigrams. During the Han dynasty there were various opinions about the historical relationship between the trigrams and the hexagrams. Eventually,

4484-459: The opposite opinion, arguing that the I Ching had actually impeded scientific development by incorporating all physical knowledge into its metaphysics. However, with the advent of quantum mechanics , physicist Niels Bohr credited the yin and yang symbolism for providing inspiration of his interpretation of the new field, which disproved principles from older Western classical mechanics. The principle of complementarity heavily used concepts from

4560-494: The processes of change such as yin and yang and Wu Xing . The core of the I Ching is a Western Zhou divination text called the Changes of Zhou ( Chinese : 周易 ; pinyin : Zhōu yì ). Modern scholars suggest dates ranging between the 10th and 4th centuries BC for the assembly of the text in approximately its current form. Based on a comparison of the language of the Zhou yi with dated bronze inscriptions ,

4636-482: The sage who reads it will see cosmological patterns and not despair in mere material difficulties. The Japanese word for 'metaphysics', keijijōgaku ( 形而上学 ) is derived from a statement found in the Great Commentary that "what is above form [ xíng ér shàng ] is called Tao ; what is under form is called a tool". The word has also been borrowed into Korean and re-borrowed back into Chinese. The Ten Wings were traditionally attributed to Confucius , possibly based on

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4712-422: The side of Chimabawi in Chinese characters: 東亞靑年團結 . The message is dedicated to a Japanese pan-Asianist youth society. After the 1945 liberation of Korea, an attempt was made to scratch out the message, but part of it still remains in the rock. Inwangsa is a temple that can be found at the southern foot of Inwangsan mountain. The temple was established in the early Joseon dynasty to guard Gyeongbokgung palace to

4788-469: The south was called Namsan. The height of the mountain is 342 m (1,122 ft), and it is gently flat to the south, and has a triangular raised shape that looks better than the surrounding mountains. After the collapse of Goryeo and the establishment of Joseon Dynasty, King Taejo Lee Seong-gye established the palace as a royal palace, and it was honored as a royal palace. When the Joseon Dynasty

4864-659: The standard edition of the I Ching through the Song dynasty . By the 11th century, the I Ching was being read as a work of intricate philosophy, as a jumping-off point for examining great metaphysical questions and ethical issues. Cheng Yi , patriarch of the Neo-Confucian Cheng–Zhu school , read the I Ching as a guide to moral perfection. He described the text as a way to for ministers to form honest political factions, root out corruption, and solve problems in government. The contemporary scholar Shao Yong rearranged

4940-504: The sun emerging from clouds, or from the content of a vessel being changed into another. The Zhou yi was traditionally ascribed to the Zhou cultural heroes King Wen of Zhou and the Duke of Zhou , and was also associated with the legendary world ruler Fuxi . According to the canonical Great Commentary , Fuxi observed the patterns of the world and created the eight trigrams ( 八卦 ; bāguà ), "in order to become thoroughly conversant with

5016-571: The text, are sometimes called the "modernist school". The I Ching has been translated into Western languages dozens of times. The earliest published complete translation of the I Ching into a Western language was a Latin translation done in the 1730s by the French Jesuit missionary Jean-Baptiste Régis and his companions that was published in Germany in the 1830s. Historically, the most influential Western-language I Ching translation

5092-438: The then-prevailing Chinese literati tradition of idealised and abstract landscape art. His grandson, Jeong Hwang (鄭榥, 1737–?), displayed the true-view landscape style in addition to genre painting. Jeong was one of the few known Korean painters to depart from traditional Chinese styles. It is reported that he frequently left his studio and painted the world around him, as he could see it. His paintings are classified as part of

5168-505: The universe. Among other subjects, it explains how the eight trigrams proceeded from the eternal oneness of the universe through three bifurcations . The other Wings provide different perspectives on essentially the same viewpoint, giving ancient, cosmic authority to the I Ching . For example, the Wenyan provides a moral interpretation that parallels the first two hexagrams, 乾 ( qián ) and 坤 ( kūn ), with Heaven and Earth, and

5244-407: Was Richard Wilhelm 's 1923 German translation, which was translated into English in 1950 by Cary Baynes . Although Thomas McClatchie and James Legge had both translated the text into English already in the 19th century, while Paul-Louis-Félix Philastre and Charles de Harlez had both translated it in the same period into French, the text gained significant traction during the counterculture of

5320-600: Was also used for the verb 'divine' in the oracle bones of the late Shang dynasty , which preceded the Zhou. 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 names of the hexagrams are usually words that appear in their respective line statements, but in five cases (2, 9, 26, 61, and 63) an unrelated character of unclear purpose appears. The hexagram names could have been chosen arbitrarily from

5396-455: Was criticized by Georg Friedrich Hegel , who proclaimed that binary system and Chinese characters were "empty forms" that could not articulate spoken words with the clarity of the Western alphabet . In their commentary, I Ching hexagrams and Chinese characters were conflated into a single foreign idea, sparking a dialogue on Western philosophical questions such as universality and the nature of communication. The usage of binary in relation to

5472-630: Was founded, a shrine to honor the mountain god was created at the Sanjeong Department. South Korea at the Gyeongbok Palace, below the mountain in 1394 (Taejo of four years), fortification and gyeongmudae, the president's office (景武臺) in here, too. (靑瓦臺) Cheong Wa Dae, currently president of the office is located below the mountain. In 1939, the Japanese Government-General of Chōsen carved a message into

5548-508: Was granted a tenure of Geomgyosu (兼敎授; professor extraordinary) at Gwansanggam (觀象監; the Office for Observance of Natural Phenomena). This was taking into account the fact that Jeong Seon was from beginning proficient at Book of Changes (周易) and Astronomy. But this gave him further impetus... and an official position. He served as district magistrate of Hayang (1721–1726), of Cheongha (c. 1733), and of Yangcheon (1740–1745). Later in life, he

5624-401: Was honored by King Yeongjo , who bestowed on him the official title of the fourth rank in 1754 and the second rank in 1756. Jeong is one of the most famous Korean painters. He inspired other Korean artists to follow suit, leaving a lasting impact on Korean art . He was the most eminent painter in the late Joseon period. Jeong explored the scenic beauty of the capital city of Hanyang (Seoul),

5700-475: Was later taken up in China by the Qing politician Zhang Zhidong . Gottfried Wilhelm Leibniz , who was corresponding with Jesuits in China , wrote the first European commentary on the I Ching in 1703. He argued that it proved the universality of binary numbers and theism , since the broken lines, the "0" or "nothingness", cannot become solid lines, the "1" or "oneness", without the intervention of God . This

5776-512: Was more scholarly and hierarchical, and focused on the moral content of the text, providing the basis for the School of Meanings and Principles. The New Text scholars distributed alternate versions of the text and freely integrated non-canonical commentaries into their work, as well as propagating alternate systems of divination such as the Taixuanjing . Most of this early commentary, such as

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