周易英文课件

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Lecture16 Ying Yang School Nov 1 Chinese Philosophy Lectures杜兰大学中国哲学课堂教学PPT

origin of the Universe (naturally? Supernaturally?) See Chan 246-250
Five Elements (Wu- Nhomakorabeasing 五行)
Metal金, Wood 木, Water 水, Fire 火, Earth (soil) 土
Summary
E.g. Chou Tun-I/ Zhou Dunyi 周敦頤, who is considered as the first Sung-Ming Confucian, writes
Taiji Tushuo (Explanations of the Diagram of Tai Chi 太極圖說) and Tong Shu (Penetrating the I-Ching 通
書). These two books are important books in SungMing Confucianism. Both of these books are arguing for a combined system between I-Ching and the moral philosophy of Mencius (and Confucius).
Compare with Laozi (e.g. Ch. 40: action
of Tao. Ch. 42: One to two, etc.) (Fung pp. 166-172)
A system of ethical symbolism
In Sung-Ming Confucianism, Confucian use I-Ching (e.g. Tai-Chi, Trigrams) to explain the principle of Universe, and also the relationship between human nature and heaven

周易基本知识简介教学课件

经
周易
传
文字（卦爻辞）
符号（卦象）
文言彖传（上下）象传（上下）序卦系辞（上下）说卦杂卦
中孚：豚鱼吉。利涉大川，利贞。
《彖》曰：“中孚”，柔在内而刚得中，说而巽，孚乃化邦也。“豚鱼吉”，信及豚鱼也。“利涉大川”，乘木舟虚也。中孚以利贞，乃应乎天也。
《象》曰：泽上有风，中孚。君子以议狱缓死。
• 九四：整合阶段，条件不利，“或跃在渊”就是具有潜龙的特点。
• 完成飞跃后第一任务还是潜心修炼、夯实基础，因为企业已进入新层面、面临新环境和新问题。关键是新思维。
• “或跃在渊”也意味着，如果应对不善，会被重新打入深渊。
• 九五：鼎盛阶段，有利的条件，无往而不利。
• 龙飞在天上，本身就是“大人”。
天上天下（君位）天道
人上（臣位）
人下
人道
地上地下
地道
• 爻位代表事物发展阶段：初爻为起始，二爻为小成，三爻为变化，四爻为整合，五爻为鼎盛，上爻为终结。一般而言，起始利于进取，小成利于努力，变化需要谨慎，整合尤需小心，鼎盛无所不利，终结即是重新。
正（当位）
• 爻与爻位的关系共四种：阳爻居阳位、阴爻居阴位，为当位；阳爻居阴位、阴爻居阳位，为不当位。
• “见龙在田”，已由地下走到地上，小成，但仍旧是脆弱的。没有机遇不能蛮干。
• 如何找到潜在的机遇：低姿态。
• 九三：变化阶段，有利的条件，容易导致冲动、冒进，因此爻辞告诫要谨慎。
• 已达到发展的临界点，谨慎才能完成飞跃。
• 企业大多败在这一时期。
• 子曰：危者，安其位者也；亡者，保其存者也；乱者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘乱，是以身安而国家可保也。－否九五

四书五经英文版

The Four Books四书《大学》 The Great Learning《中庸》 The Doctrine of the Mean《论语》 The Confucian Analects The Works of Mencius《孟子》|《论语》The Confucian Analects学而时习之，不亦说乎？It is indeed a pleasure to acquire knowledge and, as you go on acquiring,to put into practice what you have acquired.?有朋自远方来，不亦乐乎A greater pleasure still it is when friends of congenial minds come from afarto seek you because of your attainments.温故而知新，可以为师矣。

If a man will constantly go over what he has acquired and keep continuallyadding to it new acquirements, he may become a teacher of men.学而不思则罔，思而不学则殆。

．Study without thinking is labor lost. Thinking without study is perilous.君子周而不比，小人比而不周。

A wise man is impartial, not neutral. A fool is neutral but not impartial.知之为知之，不知为不知，是知也。

To know what it is that you know, and to know what it is that you do not know,that is understanding.—译辜鸿铭|《孟子》The Works of Mencius故天将降大任于斯人也，必先苦其心志，劳其筋骨、饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，曾益其所不能。

Introduction-and-I-Ching易经简介英文课件

Each line is either solid (yang —) or broken
(yin --). The combinations are determined by the numerical manipulation of divining sticks, originally yarrow stalks, or milfoil蓍草.
Duke Zhou’s Philosophy of Life
At this stage, Yijing emerged as a philosophy
of life. It was no longer just a book for divination. Each situation, symbolically represented by either the hexagram as a whole or a single line in the hexagram, signifies a moral situation in life. The Judgment frequently depicts possible options in any given situation along with their possible outcomes.
The disclosure of philosophical insights
embodied in the texts of the Zhou-Yi transformed it from a text of divination into a text of philosophical wisdom.
natural elements: heaven (乾), earth (坤), water (坎), fire (离), wind (巽), thunder (震), mountain (艮), and lake (兑).

周易英文译本

周易英文译本Here is the English essay on the topic of "A Translation of the I Ching (The Book of Changes)" with a word count of over 1000 words:The I Ching or the Book of Changes is an ancient Chinese text that has long captivated the minds of philosophers, scholars, and thinkers across the world. This profound work, rooted in the rich tapestry of Chinese culture and wisdom, has been the subject of countless translations and interpretations, each offering a unique perspective on the timeless insights it holds.At its core, the I Ching is a text that explores the fundamental principles of the universe, the cycles of change, and the interconnectedness of all things. Through the use of hexagrams, a system of sixty-four symbolic representations, the I Ching guides the reader in navigating the ever-shifting landscape of life, offering wisdom and counsel on matters ranging from personal growth to societal dynamics.One of the greatest challenges in translating the I Ching into other languages lies in the nuanced and multilayered nature of the original Chinese text. The I Ching is not merely a collection of divinationinstructions or a set of abstract philosophical concepts; it is a tapestry of metaphors, symbolism, and poetic language that reflects the deep wisdom and cultural context from which it emerges.In the pursuit of a faithful English translation, scholars have grappled with the intricate task of preserving the essence and richness of the I Ching while also making it accessible to a Western audience. This endeavor requires a delicate balance between preserving the original meaning and adapting the language and concepts to resonate with the target culture.One of the most renowned English translations of the I Ching is the seminal work of Richard Wilhelm, a German sinologist who collaborated with the Chinese scholar Cary F. Baynes to produce a comprehensive and influential version. Wilhelm's translation, first published in 1950, has since become a foundational text in the study of the I Ching in the Western world.Wilhelm's approach to the translation was guided by his deep understanding of Chinese philosophy and his commitment to conveying the original spirit of the text. He recognized the importance of maintaining the nuanced symbolism and the underlying principles that shape the I Ching, while also acknowledging the need to bridge the cultural divide and make the work accessible to a Western audience.One of the hallmarks of Wilhelm's translation is its emphasis on the metaphorical and interpretive nature of the I Ching. Rather than presenting the text as a rigid system of divination, Wilhelm encouraged readers to engage with the hexagrams as gateways to deeper self-reflection and understanding of the human condition. His translations are often accompanied by extensive commentaries and explanations that elucidate the layers of meaning within each hexagram.Another notable English translation of the I Ching is the work of the renowned scholar and philosopher, John Blofeld. Blofeld's approach to the translation was heavily influenced by his own spiritual journey and his deep fascination with the philosophical and metaphysical dimensions of the text. His version, published in 1968, is known for its poetic and evocative language, which aims to capture the essence of the I Ching's profound insights.Blofeld's translation is particularly celebrated for its ability to convey the nuanced and elusive nature of the original Chinese text. He recognized the inherent limitations of language in fully encompassing the depth and complexity of the I Ching, and his translation reflects a continuous effort to bridge the gap between the written word and the intangible wisdom it seeks to impart.In addition to these well-known English translations, there have been numerous other attempts to bring the I Ching to a Western audience, each with its own unique perspective and approach. From the direct and concise renderings of James Legge to the more interpretive and experiential versions of Stephen Karcher, the diversity of English translations of the I Ching reflects the richness and the enduring significance of this ancient text.Regardless of the specific translation, the core essence of the I Ching remains constant: it is a work that invites the reader to engage in a profound exploration of the human experience, to embrace the cycles of change, and to cultivate a deeper understanding of the underlying order and harmony that permeates the universe.As we continue to grapple with the complexities of the modern world, the timeless wisdom of the I Ching remains a valuable resource, guiding us in navigating the ebbs and flows of life, and inspiring us to embrace the ever-changing nature of existence with wisdom, resilience, and grace.。

周易3屯卦英文版

The 64 Chapters--3promulgator：admin Date：2004-7-8 read：594time dblclick auto scrolls3 Chun: Difficulty at the BeginningKan, the abysmal, water is overCheng, the arousing, thunder.▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅▅THE NAME of the hexagram, Chun, really connotes a blade of grass pu shing against an obstacle as it sprouts out of the earth - hence the m eaning, "difficulty at the beginning."The hexagram indicates the way in which heaven and earth bring forth individual beings. It is their first meeting, which is beset with difficulti es. The lower trigram Cheng is the Arousing; its motion is upward and its image is thunder. The upper trigram Kan stands for the Abysmal, t he dangerous. Its motion is downward and its image is rain. The situat ion points to teeming, chaotic profusion; thunder and rain fill the air. But the chaos clears up. While the Abysmal sinks, the upward moveme nt eventually passes beyond the danger. A thunderstorm brings release from tension, and all things breathe freely again.The judgementDifficulty at the beginning works supreme success,Furthering through perseverance.Nothing should be undertaken.It furthers one to appoint helpers.TIMES OF GROWTH are beset with difficulties. They resemble a first bir th. But these difficulties arise from the very profusion of all that is str uggling to attain form. Everything is in motion: therefore if one persev eres there is a prospect of great success, in spite of the existing dang er. When it is a man's fate to undertake such new beginnings, everyth ing is still unformed, dark. Hence he must hold back, because any pre mature move might bring disaster. Likewise, it is very important not to remain alone; in order to overcome the chaos he needs helpers. This is not to say, however, that he himself should look on passively at wh at is happening. He must lend his hand and participate with inspiration and guidance.The imageClouds and thunder:The image of difficulty at the beginning.Thus the superior manBrings order out of confusion.CLOUDS AND THUNDER are represented by definite decorative lines; th is means that in the chaos of difficulty at the beginning, order is alrea dy implicit. So too the superior man has to arrange and organise the i nchoate profusion of such times of beginning, just as one sorts out silk threads from a knotted tangle and binds them into skeins. In order to find one's place in the infinity of being, one must be able both to sep arate and to unite.The linesNine at the beginning [yang at bottom] means:Hesitation and hindrance.It furthers one to remain persevering.It furthers one to appoint helpers.IF A PERSON encounters a hindrance at the beginning of an enterpris e, he must not try to force advance but must pause and take thought. However, nothing should put him off his course; he must persevere a nd constantly keep the goal in sight. It is important to seek out the ri ght assistants, but he can find them only if he avoids arrogance and a ssociated with his fellows in a spirit of humility. Only then will he attra ct those with whose help he can combat the difficulties.Six in the second place means:Difficulties pile up.Horse and wagon part.He is not a robber;He wants to woo when the time comes.The maiden is chaste,She does not pledge herself.Ten years - then she pledges herself.We find ourselves beset by difficulties and hindrances. Suddenly there i s a turn of affairs, as if someone were coming up with a horse and wa gon and unhitching them. This event comes so unexpectedly that we a ssume the newcomer to be a robber. Gradually it becomes clear that h e has no evil intentions but seeks to be friendly and to offer help. But this offer is not to be accepted, because it does not come from the ri ght quarter. We must wait till the time is fulfilled; ten years is a fulfill ed cycle of time. Then normal conditions return of themselves, and we can join forces with the friend intended for us.Using the image of a betrothed girl who remains true to her lover in f ace of grave conflicts, the hexagram gives counsel for a special situation. When in times of difficulty a hindrance is encountered and unexpec ted relief is offered from a source unrelated to us, we must be careful and not take on ourselves any obligations entailed by such help; othe rwise our freedom of decision is impaired. If we bide our time, things will quiet down again, and we shall attain what we have hoped for. Six in the third place means:Whoever hunts deer without the foresterOnly loses his way in the forest.The superior man understands the signs of the timeAnd prefers to desist.To go on brings humiliation.If a man tries to hunt in a strange forest and has no guide, he loses his way. When he finds himself in difficulties he must not try to steal out of them unthinkingly and without guidance. Fate cannot be duped; premature effort, without the necessary guidance, ends in failure and disgrace. Therefore the superior man, discerning the seeds of coming e vents, prefers to renounce a wish rather than to provoke failure and h umiliation by trying to force its fulfilment.Six in the fourth place means:Horse and wagon part.Strive for union.To go brings good fortune.Everything acts to further.We're in a situation in which it is our duty to act, but we lack sufficien t power. However, an opportunity to make connections offers itself. It must be seized. Neither false pride nor false reserve should deter us. Bringing oneself to take the first step, even when it involves a certain degree of self- abnegation, is a sign of inner clarity. To accept help in a difficult situation is not a disgrace. If the right helper is found, all go es well.Nine in the fifth place means:Difficulties in blessing.A little perseverance brings good fortune.Great perseverance brings misfortune.An individual is in a position in which he cannot so express his good in tentions that they will actually take shape and be understood. Other p eople interpose and distort everything he does. He should then be caut ious and proceed step by step. He must not try to force the consumm ation of a great undertaking, because success is possible only when ge neral confidence already prevails. It is only through faithful and consci entious work, unobtrusively carried on, that the situation gradually clea rs up and the hindrance disappears.Six at the top means:Horse and wagon part.Bloody tears flow.The difficulties at the beginning are too great for some persons. They get stuck and never find their way out; they fold their hands and give up the struggle. Such resignation is the saddest of all things. Therefor e Kongfu (Kongzi, Confucius) says of this line:"Bloody tears flow: one should not persist in this."。

英译中国文化课程ppt精选005易经英译对比

九三：君子终日乾乾，夕惕若厉，无咎。
理雅各：
In the third line, undivided,（we see its
subject as） the superior man active and vigilant all the day，and in the evening still careful and apprehensive. （The position is） dangerous，but there will be no mistake. 每卦每爻的译句的主语都是由爻位充当的，所以开头都是 “the first line”，然后“the second line”，依此类推。爻位主语之后，经常是冗长的宾语从句表达爻辞内容。翻译中带括号。
英译中国文化课程ppt精选之⑤
《易经》英译版本对比分析
小组成员：王丹妮林泽玲霍雪婷（155翻译班）指导老师：陆道夫教授课程教材：《英译中国文化经典精读教程》
《易经》英译对比分析
小组成员王丹妮林泽玲霍雪婷翻译方向155班
目录
《易经》简介
《易经》译本介绍
《易经》题目英译对比《易经》词语英译对比
邵乃读，曾于中国外交部和中国驻外使馆工作多年。他用了二十余年研究《易经》，写出《正本清源说易经》一书。根据这一书，又出版了中英双语本《易经新注》，此书出版后在国内市场取得良好反响。
《易经》题目英译对比
《易经》题目英译
理雅各：The Book of Changes 贝恩斯：I Ching or Book of Changes
Ki”，表示箕子作为王公大臣的身份，并采用归化和异化结合的方法，使译文既贴近原语言文化又易于被不同文化背景的受众理解和接受。

易经简介--英文

Yao
+
author
Shi Yi/Yi
Zhuan [易传]----during the time of Spring and Autumn Period, Confucius is traditionally said to have written the Shi Yi, a group of commentaries of the I Ching.
+trigrams
+
trigrams
Yang
[九]----the solid line represents Yang, the creative principle. principle.
open line represents Yin, the receptive
Yin[六]----the Yin Yang
+
comments
I
Ching was lucky to survive after the Qin Empire’s Burning of books and burying of scholars because of the divination factors. Chinese civilization, as with early Western civilization, accepted various pre-scientific explanations of natural events, and the I Ching has been cited as an example of this. Thus it interpreted natural events through reading based on symbols expressed in the trigrams and hexagrams.

阴阳五行英文介绍PPT

• 因为没有一个永恒原则占主导地位，这意味着所有的事物都会走向自己的反面。
返回
“phases”. 译
The five elements theory of negative and positive is one of the important systems of Chinese traditional culture, China ancient to explain nature negative and positive two material set against with mutual theory of growth and decline according to prove world origin of everything and diversified philosophy general Read the basis. 译
• 他们不完全是黑色或白色，就像生活中的事情并不是完全的黑色或白色的，他们不能没有彼此。返回
• “阴”将是黑暗的，被动的，寒冷的，承包，向下，弱，“阳”是光明的，积极的
，向上的，热的，强大的，和扩大。阴阳阳阴，导致发生的一切：就在事情扩大和合同，和温度的变化由热到冷。返回
• 根据中国传统医学药和哲学，五元素是宇宙的基本成分。他们是：木，火，土，金，水。返回
They are not completely black or white, just as things in life are not completely black or white, and they cannot exist without each other. 译
• While “yin” would be dark, passive, cold, contracting, downward, and weak, “yang” would be bright, active, upward, hot, strong, and expanding. Yin to yang and yang to yin, causing everything to happen: just as things expand and contract, and

四书五经英文版

四书The Four Books《大学》The Great Learning《中庸》The Doctrine of the Mean 《论语》The Confucian Analects 《孟子》The Works of Mencius|《论语》The Confucian Analects 学而时习之，不亦说乎？It is indeed a pleasure to acquire knowledge and, as you go on acquiring, to put into practice what you have acquired.有朋自远方来，不亦乐乎?A greater pleasure still it is when friends of congenial minds come from afar to seek you because of your attainments.温故而知新，可以为师矣。

If a man will constantly go over what he has acquired and keep continually adding to it new acquirements, he may become a teacher of men.学而不思则罔，思而不学则殆。

Study without thinking is labor lost. Thinking without study is perilous.君子周而不比，小人比而不周。

A wise man is impartial, not neutral. A fool is neutral but not impartial.知之为知之，不知为不知，是知也。

To know what it is that you know, and to know what it is that you do not know, —that is understanding.辜鸿铭译|《孟子》The Works of Mencius故天将降大任于斯人也，必先苦其心志，劳其筋骨、饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，曾益其所不能。

四书五经英文版

If a man will constantly go over what he has acquired and keep continually adding to it new acquirements, he may become a teacher of men.学而不思则罔，思而不学则殆。

Study without thinking is labor lost. Thinking without study is perilous.君子周而不比，小人比而不周。

A wise man is impartial, not neutral. A fool is neutral but not impartial.知之为知之，不知为不知，是知也。

英语九州讲堂干卦

In the fourth nine, it should be more careful. He should act by the chance, to take the chance and jump to the leader position, or have to return back. This’s a un-stable hexagram line, follow by the position of Monarch, he can’t just stay without any actions, and must acted by chances. It’s time to think it over, or move forward or return back. It’s a dilemma of forward or back.
The third NINE
In the third NINE, the superior man active and vigilant all the day, and in the evening still careful and apprehensive. (The position is) dangerous, but there will be no mistake. The third nine in the upper position of inner trigram, it’s time for superior person to work hard, and it’s time to keep vigilant. It’s position to jump from lower trigram to upper trigram. It’s high risk with low profit situation. Just like dragon fly to the midair, and can’t fly into upper air, it can’t return to the earth, then have to work hardly.

周易坤卦英文译本

周易坤卦英文译本The Kun Gua is made up of six yin lines, which represent yielding, receptive energy. This gua symbolizes the earth, the mother, and the concept of nurturing and supporting others. The Kun Gua is a reminder to be patient, flexible, and open to receiving guidance and wisdom from others.In a hexagram, the Kun Gua represents a situation where it is important to be patient, receptive, and open to the flow of energy around you. It encourages you to let go of control and allow things to unfold naturally. The Kun Gua reminds you that sometimes the best course of action is to simply be present and open to what comes your way.In the context of relationships, the Kun Gua encourages you to be receptive to the needs and desires of your partner. It reminds you to be nurturing, supportive, and understanding in your interactions with others. The Kun Gua teaches you to listen, empathize, and show love and compassion to those around you.In terms of career and finances, the Kun Gua suggests that it is important to be patient and allow things to develop at their own pace. It encourages you to trust in the process and have faith that things will work out in the end. The Kun Gua reminds you to be open to new opportunities and to be flexible in your approach to achieving your goals.Overall, the Kun Gua is a reminder to embrace the feminine, receptive energy within you and to be open to the wisdom and guidance of others. It encourages you to be patient, nurturing, and supportive in your interactions with the world around you. The Kun Gua teaches you to be open to the flow of energy and to trust in the natural cycles of life. By embodying the qualities of the Kun Gua, you can cultivate a sense of peace, harmony, and balance in your life.。

英语九州讲堂干卦

The first of the sixty four diagrams
《象》曰：天行健，君子
以自强不息。
The Ancient’s intuition about the nature, when saw the heaven surround with the earth, day changed by night, never ending, never stop, so must a gentleman ceaselessly strive along.
• The judgment describes the general idea of the hexagram as a whole, and the individual lines refer to specific elements in the development of the central idea.
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SL出品
The fourth NINE In the fourth NINE, undivided, (we see its subject as the dragon looking) He seems to be leaping up, but is still in the deep:' - if he advance, there will be no error.
The sixth NINE
In the sixth (or topmost) NINE, undivided, (we see its subject as) the dragon exceeding the proper limits. There will be occasion for repentance. The dragon exceeds the proper limits; - there will be occasion for repentance: