Qián dào biàn huà, gè zhēng xìng mìng, bǎo gě dà hé, nǎi lì zhēn. Dà míng shǐ zhōng, liù wèi shí chéng, shí chéng liù lóng yǐ yù tiān. Dà zāi qián yuán, wàn wù zī shǐ, nǎi tǒng tiān. 'The same ‘nine’ (undivided) is used' (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place. If the host of dragons (thus) appearing were to divest themselves of their heads, there would be good fortune. The lines of this hexagram are all strong and undivided, as appears from the use of the number ‘nine’. 'The dragon exceeds the proper limits - there will be occasion for repentance:' - a state of fulness, that is, should not be indulged in long. ![]() In the sixth (or topmost) ‘nine’, undivided, (we see its subject as) the dragon exceeding the proper limits. The superior man, in accordance with this, nerves himself to ceaseless activity.Ĭhange 上 九:亢 龙 有 悔 Shǎng jiǔ: Kàng lóng yǒu huǐ Heaven, in its motion, (gives the idea of) strength. ![]() Xiàng zhuàn: Tiān háng jiàn, jūn zǐ yǐ zì qiáng bù xī. (The sage) appears aloft, high above all things, and the myriad states all enjoy repose. The result is 'what is advantageous, and correct and firm. The method of Qian is to change and transform, so that everything obtains its correct nature as appointed (by the mind of Heaven) and (thereafter the conditions of) great harmony are preserved in union. (Accordingly) they mount (the carriage) drawn by those six dragons at the proper times, and drive through the sky. (The sages) grandly understand (the connection between) the end and the beginning, and how (the indications of) the six lines (in the hexagram) are accomplished, (each) in its season. The clouds move and the rain is distributed the various things appear in their developed forms. Vast is the 'great and originating (power)' indicated by Qian! All things owe to it their beginning: - it contains all the meaning belonging to (the name) heaven. ![]() Tuàn zhuàn: Dà zāi qián yuán, wàn wù zī shǐ, nǎi tǒng tiān. Organized by USC Department of East Asian Languages & Cultures and co-sponsored by USC East Asian Studies Center, USC Department of History, USC Center for Japanese Religions and Culture, and USC Center for Feminist Research.Qian (represents) what is great and originating, penetrating, advantageous, correct and firm. She also taught these subjects at the New School for Social Research, the State University of New York (Albany), Pace University (White Plains), and Marymount Manhattan College.įor more information, please contact Bettine Birge, Associate Professor of History and East Asian Languages and Cultures. A life member of Clare Hall, Cambridge University, she is professor emerita in History at Skidmore College, where she taught the foundations of Chinese intellectual history and surveys of China and Japan for thirty years. in Chinese history from the University of Washington. Pearson, Professor Emerita of History at Skidmore College, will discuss her translation of the I Ching ( Book of Changes) entitled, The Original I Ching: An Authentic Translation of the Book of Changes. She is the first woman sinologist to translate this text, and the first to provide a truly gender neutral translation. Her research on the early evolution of these concepts reveal a simpler, more natural, world view, and one far friendlier to women than previously thought. Southern California East Asia Colloquium Series
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