内容提要
周易与文化创新
如何研究中国智慧型传统宗教文化，已经成为一个摆在学人面前的严峻挑战。很多学者对这个问题都有零星思考，但还未能形成系统的研究成果。笔者着眼于中国智慧型传统宗教文化的方法论问题，以《周易》为例，探讨如何研究《周易》以及其它智慧型传统宗教文化的方法。
《周易》与儒释道等宗教文化的智慧性特征在于，它们承传了一种智者的人生追求。如《周易》之中的圣人、大人与君子，儒家的圣人，道家道教之中的神仙，佛家之中的佛、菩萨与罗汉等形象。这些智者仰望自己的思考与实践，而不期盼某个无所不在或无所不能的神或上帝，追求人生智慧，追问宇宙根源，在认识自身身心机理的基础上，力求转化身心构成，同时实现对自我、社会、自然，以及整个宇宙的认识、把握与重塑，力争达到积极改造人生与世界的目的。这些智者在实现其人生追求的过程之中，认识到了宇宙与人生的至上智慧，《周易》与儒释道之中所揭示的这些至上智慧，都可以称之为“道”。“道”是中国智慧型传统宗教文化的理论根基，是智者实践活动的核心内容，智者们在追求实现完美人格的过程之中，不断地探询道、理解道与证悟道，这种有关道的理解与探求的实践及理论代代相传，绵延不断。它们持续不绝地滋养着华夏民族的精神生命，并逐渐成为一种内化于民族精神内核的灵魂载体，寄托着无数优秀中华儿女的人生梦想与不懈追求。
要揭示对这种对道的理解与追求，就需要运用与之相应的研究方法，而不是任何别的方法都可以触及其根本层面的。对于这种能揭示道的方法的研究，就是中国智慧型传统宗教文化研究的方法论问题。道的研究，大体可以从两个层面去进行，一是言道、语道与思道层面，二是体道与践道层面。关于第一个层面的研究，中西的研究方法都可以为我们所用，而第二个层面，必须源于对体道实践的研究，或者对智者实践经验总结的研究。即，既要以语言、思考去理解智者的实践经验，又要以实际行动去切身感受智者的悟道、体道言论以及过程之中的种种感受，方为得法。当然，对于一个学人来说，要做体道式的实
践研究，几无可能，但至少可以从理论上去理解道，去理解智者的体道人生及其实践。《周易》之中，有着丰富的体道修道论述。按《周易》，包括观象、法道、顺道与化道等含义，其实这些就是《周易》所讲的研究道的根本方法，《周易》文本本身对其具有丰富而深刻的论述。此外，儒家之正心、诚意，老子道家之致虚极、守静笃，道家道教之内丹学，佛家之戒定慧学等，究其本质都是圣哲们追求智慧的根本方法，也即是中国智慧型传统宗教文化最为根本的道学研究方法。
为了进行具体而言之有物的研究，也为了能在庞大的儒释道体系之外找到一个能代表中国智慧型传统宗教文化的样本，笔者选取了《周易》。《易经》承载了先民与宇宙、与幽明世界打交道的经验记录，其中的智慧能弥纶天、地、人之至道，能涵括当今的现代科学理论。《周易》与儒释道的关系亦非常密切，最重要的关系是，《周易》为儒之源；《易经》对《道德经》亦有启迪的可能，《道德经》与《易传》在体道修德的方法及理论方面皆能相通；从印度传入中国之佛家，能在中土生根、成长，并能弘传全世界，与其能与《周易》相通密不可分。
笔者立足于对智慧型传统宗教文化的两种典型的、不达究理的研究现象，展开研究与论述。这两种研究现象是，直接移置套用西方宗教学理论或哲学方法，运用于中国智慧型传统宗教文化研究。结果就是以西方宗教学理论为坐标体系，以西方哲学方法为工具剪刀，对中国智慧型宗教文化进行支离破碎的剪刀式研究，这既不能如实描述中国智慧型宗教文化，又不能揭示其中的根本智慧。遗憾的是，这种研究方式至今仍然较为普遍地存在着。笔者认为，学者使命之一在于，既要深入本国智慧型宗教文化传统，又要善于汲取他民族文化精华，力求做到融贯自他。这样才不会忽视自身文化之根本或“目的”，才能很好地把握与运用一切的研究方法，在研究中保证方法终究是为了实现文化传承之目的之需，而不是相反。
为了论述这些观点，笔者进行了如下探讨。《导论》介绍了选题缘由、研究意义、相关研究综述、研究方法、智慧型传统宗教文化与《周易》五个方面的内容。选题缘由澄清了两种不良研究方式的表现、危害及原因；研究意义肯定了要对智慧型传统宗教文化进行方法论研究的重要意义。因为，只有如此，才能揭示智慧型传统宗教文化的根本智慧，及其宗教追求；相关研究综述，有两
方面，一是西方宗教学理论中国化的研究，其中含马克思主义宗教观中国化的综述，二是如何构建中国特色的智慧型传统宗教文化研究方法的综述；研究方法，一方面从总体介绍了笔者所使用的研究方法，另一方面，特别介绍了诠释学方法，其中对西方诠释学有一定的改造或补充，力图阐述一种中国智慧型宗教文化诠释法，以运用于指导中国智慧型传统宗教文化的研究。《导论》第四部分，主要揭示了中国智慧型传统宗教文化的特征，以及简要论述了为何《周易》可以作为这种智慧型传统宗教文化的代表样本。
第二章《〈周易〉成书时间与作者考》，旨在厘清《易经》与《易传》的大概成书世间，一是为了将《周易》尽可能放入一定的历史背景之下去理解，这对于理解《周易》之道非常重要，因为诠释《周易》还不能仅仅停留于其文本本身；此外，为后文论述《周易》与儒释道，特别是与儒道之关系做下铺垫。
第三章《〈周易〉一书的内容性质》主要从蓍筮数术、历史史料与易道化生天下三个方面进行论述。蓍筮为其用，史料为蓍筮之用的记载，易道化生为其本，当然，也包括有先民理解易道的一些经验总结。
第四章《〈周易〉与儒释道》主要是论述，《周易》与儒释道之间的或渊源、或影响、或相通的关系，结论是它们都属于中国的智慧型传统宗教文化范畴，而术语“道”可以统摄《周易》与儒释道。还论述了《周易》具有中国智慧型传统宗教文化之源的重要地位。
第五章《〈周易〉之宗教精神》主要是揭示了《周易》文本本身所具有、所阐述的宗教含义，广义为“尊祖效道”，狭义为“神道设教”。其中，对很多常见的宗教定义进行了分析研究，包括对马克思《〈黑格尔法哲学批判〉导言》之宗教观论述，深入分析论述了马克思在该文中所阐明的宗教观的含义、前提条件、适用性与方法论意义等问题，同时提出了马克思宗教观中国化的看法。在此基础之上，立足《周易》之“神”与基督教之“神”的概念比较，论述了以《周易》和儒释道为代表的中国智慧型传统宗教文化，与以基督教为代表的亚伯拉罕一系的宗教有着根本区别。也正是藉此可以证明，西方宗教学理论直接套用于中国智慧型传统宗教文化研究会具有很大的局限性。然后，笔者对“宗教”给出了一个定义，揭示了定义宗教的比较学意义，最后基于世界宗教研究成果，提出在坚持宗教文化多元主义的原则之下，深入研究某种宗教的可行性及现实意义。
第六章《〈周易〉之文化精神》，据《周易》之中关于“文”与“化”的使用情况，论述了其广义的“文化”概念为“道化天下”，狭义的为“人文化成”。据“文化”概念，揭示《周易》之文化精神为“道-器”一体的、整体和谐化生的系列文化精神体系，同时还分析了其中所蕴涵的丰富的文化精神内涵。
第七章《〈周易〉与中国智慧型传统宗教文化研究方法论》，其中比较了《周易》之“宗教”与“文化”的含义异同。对《周易》的研究方法进行了综述，特别考察了研究《周易》的宗教学、文化学、现象学与诠释学方法。宗教学方法方面，提出了《周易》“道-器”法；文化学方面，提出了“道-器”文化法、“言传身教”教化法与形而下“器”法三种；现象学方面，提出了《周易》“文象学”方法；诠释学方法，提出了《周易》“显阐学”方法。
最后，以诠释学为例，论述了中国智慧型传统宗教文化的一种研究方法，为 “体道修德”或“道-器”诠释学方法。“体道修德”诠释学的核心含义是，立足中国宗教文化经典文本，研究历代智者体道修德的实践方法及经验总结，并力求以历代体修理论及方法指导于自身的人生实践，以实践人生的方式来诠释中国智慧型传统宗教文化的道学特征。其中，《周易》的显阐学方法也可为其所用。
关键词： 智慧型传统宗教文化 《周易》 方法论 “道-器”法 《周易》
文象学 《周易》显阐学 体道修德诠释学
Abstract
A Study on Methodology of Chinese Traditional
Religion and Culture of Wisdom Kind：
Taking Zhouyi as an example
How to study Chinese Traditional Religion and Culture of Wisdom Kind （Abbr. CTRCWK）, has become a prior challenge facing scholars. Many scholars have some sporadically ideas related to this issue, but failed to form a system of research results. The author focuses on the methodology of CTRCWK, especially take Zhouyi (《周易》) as an example.
The characteristic of CTRCWK, including Zhouyi , Confucianism, Buddhism, Taoism, etc., is that they are inheriting a wise pursuit of life. Such as the sage in Zhouyi or of Confucianism, the immortals of Taoism, the Buddha of Buddhism, etc., they are look up to their own thinking and practice, and not looking forward to the boundless capacity of a god or God, to the pursuit of wisdom of life, asking the universe causes, in the understanding of the truth on the basis of their physical and mental, and strive to transform physical form and mental function, while achieving awareness, grasp and remodeling of self, nature, the universe and community, to achieve a positive transformation of life and the world.
These wise men to realize their life in pursuit of wisdom recognize the supreme wisdom of cosmos and human life. The supreme wisdom can be called the theory of Tao (道). The theory of Tao is the root of CTRCWK, and the practice of Tao is the core of wise practice.
The wise men has been constantly probing and understanding Tao , and enlightened by Tao in the pursuit of the process to a perfect personality. The practice and its theory of understanding and exploration on Tao are passed on from generation to generation. They constantly nourished the spiritual life of Chinese, and gradually become an inner core of the national spirit and the soul carrier. They are entrusted with life dreams and relentless pursuits of numerous fine sons and daughters.
To reveal this understanding and the pursuit of Tao , we need corresponding research methods, for ordinary method can not reach its fundamental level. The Research on the method can reveal Tao is the Methodology of CTRCWK.
Generally, the method on Tao can be carried out in two levels. One is the level of word, expressions or ideas on Tao ; the other is of the understanding of the practice on it. On the first level of research, any Western or Chinese research methods can be used by us; but the second level, the methods mainly come from practice, and the wise conclusion of the
practical experience. That is both in language and thought to understand the practical experience of the wise men, but also to take action to personal experience of enlightenment wise, knowing the all kinds of feelings on the practice.
It has a rich discourse of way on how to understand and achieve the experiences on Tao in Zhouyi , including being aware of, following, obeying the Tao , etc. In fact, they are the fundamental ways to gain Tao . In addition, the Confucian’s sacred ideas, sincerity, and Taoist induced by the virtual fact, the Inner Alchemy of Taoist or Taoism, deep meditation and Inspirational Wisdom of Buddhism, are the ultimate methods to the pursuit of wisdom. They are also the basic research methods to gain Tao in CTRCWK.
The study based on two cases of a phenomenon on CTRCWK. Both of the phenomenons are directly relocated to apply Western theories of religion or philosophical method, used in CTRCWK.The result of the phenomenon is taking the theory of Western religions as a coordinate system, using the Western philosophical method as a tool scissors, to a fragmentation of research on CTRCWK. The scissors-type research, which can not accurately describe the CTRCWK, and can not reveal the fundamental wisdom and this research approach, is still widespread.
In order to discuss these views, I conducted the following study. Text Introduction describes five aspects, such as the topics reason, significance, research review, research methods, CTRCWK and Zhouyi . The reason is to clarify the bad performance, influence and cause of two scissors-type research. The significance confirms the meanings of the study on CTRCWK. Related Research overview is on two aspects. One is on how to Chinanize the Western religious theory, including on how to Chinanize the Marxist theory of religion. The other is review on how to build methods on CTRCWK.The introduction on research methods, on the one hand, I give a general description of the methods used in the paper, on the other hand, I also give a special presentation on Hermeneutics and the transformation of Western hermeneutics. I add some attempt to elaborate a method to guide the study of CTRCWK. In the Part IV of Introduction, the features of CTRCWK are revealed, and a briefly discuss on why Zhouyi can be used for such a representative sample of CTRCWK is outline.
Chapter II is on perceiving time and Author of the Book Zhouyi . It is to clarify the historical background of Zhouyi to have a good command of its meanings.
Chapter III is perceiving the contents of Zhouyi . There is the method of Achillea Divination, historical materials, and the live-transformation of Yi-Tao .
Chapter IV is perceiving Zhouyi and Confucianism, Buddhism, Taoism. It is on the relationship between Zhouyi and Confucianism, or and Buddhism,
or and Taoism. The relationship is or origin, or influence, or connected each other. The conclusion is that they are all of CTRCWK, while Tao can indicate all the forms of CTRCWK, including Zhouyi and Confucianism, Buddhism, Taoism.
Chapter V perceives of the religious spirit of Zhouyi . It is mainly reveals the religious meaning within the text itself. Its generalizing meaning is “Respect Ancestor and follow Tao ”. And its narrowly meaning is “A teaching on Wonderful Tao . ”
Chapter VI perceives the cultural spirit of Zhouyi . The broad meaning of its culture concept is “The live transformation of Tao within the nature”. The narrowly defined is as “the culture-lize of the human being”.
Chapter VII perceives the Methodology on the Research of CTRCWK. In particular, it gives a research on method of religion, civilization, Phenomenology and Hermeneutics on Zhouyi . Put forward the method of “Tao -Qi”(“道-器”) style within Zhouyi . It proposed the “wen-xiang”(文象) phenomenological method and “xian-chan”(显阐) Hermeneutical method within Zhouyi . Finally, it elaborated a Hermeneutical method named of “Gaining Tao and Virtue Hermeneutics”(体道修德诠释学) on the study of CTRCWK.
Key words: CTRCWK Zhouyi Methodology “Tao-Qi ”（道-器）
“Wen-xiang”(文象) phenomenological method
“Xian-chan”(显阐) hermeneutical method Gaining Tao
and virtue hermeneutics”(体道修德诠释学)
内容提要
周易与文化创新
如何研究中国智慧型传统宗教文化，已经成为一个摆在学人面前的严峻挑战。很多学者对这个问题都有零星思考，但还未能形成系统的研究成果。笔者着眼于中国智慧型传统宗教文化的方法论问题，以《周易》为例，探讨如何研究《周易》以及其它智慧型传统宗教文化的方法。
《周易》与儒释道等宗教文化的智慧性特征在于，它们承传了一种智者的人生追求。如《周易》之中的圣人、大人与君子，儒家的圣人，道家道教之中的神仙，佛家之中的佛、菩萨与罗汉等形象。这些智者仰望自己的思考与实践，而不期盼某个无所不在或无所不能的神或上帝，追求人生智慧，追问宇宙根源，在认识自身身心机理的基础上，力求转化身心构成，同时实现对自我、社会、自然，以及整个宇宙的认识、把握与重塑，力争达到积极改造人生与世界的目的。这些智者在实现其人生追求的过程之中，认识到了宇宙与人生的至上智慧，《周易》与儒释道之中所揭示的这些至上智慧，都可以称之为“道”。“道”是中国智慧型传统宗教文化的理论根基，是智者实践活动的核心内容，智者们在追求实现完美人格的过程之中，不断地探询道、理解道与证悟道，这种有关道的理解与探求的实践及理论代代相传，绵延不断。它们持续不绝地滋养着华夏民族的精神生命，并逐渐成为一种内化于民族精神内核的灵魂载体，寄托着无数优秀中华儿女的人生梦想与不懈追求。
要揭示对这种对道的理解与追求，就需要运用与之相应的研究方法，而不是任何别的方法都可以触及其根本层面的。对于这种能揭示道的方法的研究，就是中国智慧型传统宗教文化研究的方法论问题。道的研究，大体可以从两个层面去进行，一是言道、语道与思道层面，二是体道与践道层面。关于第一个层面的研究，中西的研究方法都可以为我们所用，而第二个层面，必须源于对体道实践的研究，或者对智者实践经验总结的研究。即，既要以语言、思考去理解智者的实践经验，又要以实际行动去切身感受智者的悟道、体道言论以及过程之中的种种感受，方为得法。当然，对于一个学人来说，要做体道式的实
践研究，几无可能，但至少可以从理论上去理解道，去理解智者的体道人生及其实践。《周易》之中，有着丰富的体道修道论述。按《周易》，包括观象、法道、顺道与化道等含义，其实这些就是《周易》所讲的研究道的根本方法，《周易》文本本身对其具有丰富而深刻的论述。此外，儒家之正心、诚意，老子道家之致虚极、守静笃，道家道教之内丹学，佛家之戒定慧学等，究其本质都是圣哲们追求智慧的根本方法，也即是中国智慧型传统宗教文化最为根本的道学研究方法。
为了进行具体而言之有物的研究，也为了能在庞大的儒释道体系之外找到一个能代表中国智慧型传统宗教文化的样本，笔者选取了《周易》。《易经》承载了先民与宇宙、与幽明世界打交道的经验记录，其中的智慧能弥纶天、地、人之至道，能涵括当今的现代科学理论。《周易》与儒释道的关系亦非常密切，最重要的关系是，《周易》为儒之源；《易经》对《道德经》亦有启迪的可能，《道德经》与《易传》在体道修德的方法及理论方面皆能相通；从印度传入中国之佛家，能在中土生根、成长，并能弘传全世界，与其能与《周易》相通密不可分。
笔者立足于对智慧型传统宗教文化的两种典型的、不达究理的研究现象，展开研究与论述。这两种研究现象是，直接移置套用西方宗教学理论或哲学方法，运用于中国智慧型传统宗教文化研究。结果就是以西方宗教学理论为坐标体系，以西方哲学方法为工具剪刀，对中国智慧型宗教文化进行支离破碎的剪刀式研究，这既不能如实描述中国智慧型宗教文化，又不能揭示其中的根本智慧。遗憾的是，这种研究方式至今仍然较为普遍地存在着。笔者认为，学者使命之一在于，既要深入本国智慧型宗教文化传统，又要善于汲取他民族文化精华，力求做到融贯自他。这样才不会忽视自身文化之根本或“目的”，才能很好地把握与运用一切的研究方法，在研究中保证方法终究是为了实现文化传承之目的之需，而不是相反。
为了论述这些观点，笔者进行了如下探讨。《导论》介绍了选题缘由、研究意义、相关研究综述、研究方法、智慧型传统宗教文化与《周易》五个方面的内容。选题缘由澄清了两种不良研究方式的表现、危害及原因；研究意义肯定了要对智慧型传统宗教文化进行方法论研究的重要意义。因为，只有如此，才能揭示智慧型传统宗教文化的根本智慧，及其宗教追求；相关研究综述，有两
方面，一是西方宗教学理论中国化的研究，其中含马克思主义宗教观中国化的综述，二是如何构建中国特色的智慧型传统宗教文化研究方法的综述；研究方法，一方面从总体介绍了笔者所使用的研究方法，另一方面，特别介绍了诠释学方法，其中对西方诠释学有一定的改造或补充，力图阐述一种中国智慧型宗教文化诠释法，以运用于指导中国智慧型传统宗教文化的研究。《导论》第四部分，主要揭示了中国智慧型传统宗教文化的特征，以及简要论述了为何《周易》可以作为这种智慧型传统宗教文化的代表样本。
第二章《〈周易〉成书时间与作者考》，旨在厘清《易经》与《易传》的大概成书世间，一是为了将《周易》尽可能放入一定的历史背景之下去理解，这对于理解《周易》之道非常重要，因为诠释《周易》还不能仅仅停留于其文本本身；此外，为后文论述《周易》与儒释道，特别是与儒道之关系做下铺垫。
第三章《〈周易〉一书的内容性质》主要从蓍筮数术、历史史料与易道化生天下三个方面进行论述。蓍筮为其用，史料为蓍筮之用的记载，易道化生为其本，当然，也包括有先民理解易道的一些经验总结。
第四章《〈周易〉与儒释道》主要是论述，《周易》与儒释道之间的或渊源、或影响、或相通的关系，结论是它们都属于中国的智慧型传统宗教文化范畴，而术语“道”可以统摄《周易》与儒释道。还论述了《周易》具有中国智慧型传统宗教文化之源的重要地位。
第五章《〈周易〉之宗教精神》主要是揭示了《周易》文本本身所具有、所阐述的宗教含义，广义为“尊祖效道”，狭义为“神道设教”。其中，对很多常见的宗教定义进行了分析研究，包括对马克思《〈黑格尔法哲学批判〉导言》之宗教观论述，深入分析论述了马克思在该文中所阐明的宗教观的含义、前提条件、适用性与方法论意义等问题，同时提出了马克思宗教观中国化的看法。在此基础之上，立足《周易》之“神”与基督教之“神”的概念比较，论述了以《周易》和儒释道为代表的中国智慧型传统宗教文化，与以基督教为代表的亚伯拉罕一系的宗教有着根本区别。也正是藉此可以证明，西方宗教学理论直接套用于中国智慧型传统宗教文化研究会具有很大的局限性。然后，笔者对“宗教”给出了一个定义，揭示了定义宗教的比较学意义，最后基于世界宗教研究成果，提出在坚持宗教文化多元主义的原则之下，深入研究某种宗教的可行性及现实意义。
第六章《〈周易〉之文化精神》，据《周易》之中关于“文”与“化”的使用情况，论述了其广义的“文化”概念为“道化天下”，狭义的为“人文化成”。据“文化”概念，揭示《周易》之文化精神为“道-器”一体的、整体和谐化生的系列文化精神体系，同时还分析了其中所蕴涵的丰富的文化精神内涵。
第七章《〈周易〉与中国智慧型传统宗教文化研究方法论》，其中比较了《周易》之“宗教”与“文化”的含义异同。对《周易》的研究方法进行了综述，特别考察了研究《周易》的宗教学、文化学、现象学与诠释学方法。宗教学方法方面，提出了《周易》“道-器”法；文化学方面，提出了“道-器”文化法、“言传身教”教化法与形而下“器”法三种；现象学方面，提出了《周易》“文象学”方法；诠释学方法，提出了《周易》“显阐学”方法。
最后，以诠释学为例，论述了中国智慧型传统宗教文化的一种研究方法，为 “体道修德”或“道-器”诠释学方法。“体道修德”诠释学的核心含义是，立足中国宗教文化经典文本，研究历代智者体道修德的实践方法及经验总结，并力求以历代体修理论及方法指导于自身的人生实践，以实践人生的方式来诠释中国智慧型传统宗教文化的道学特征。其中，《周易》的显阐学方法也可为其所用。
关键词： 智慧型传统宗教文化 《周易》 方法论 “道-器”法 《周易》
文象学 《周易》显阐学 体道修德诠释学
Abstract
A Study on Methodology of Chinese Traditional
Religion and Culture of Wisdom Kind：
Taking Zhouyi as an example
How to study Chinese Traditional Religion and Culture of Wisdom Kind （Abbr. CTRCWK）, has become a prior challenge facing scholars. Many scholars have some sporadically ideas related to this issue, but failed to form a system of research results. The author focuses on the methodology of CTRCWK, especially take Zhouyi (《周易》) as an example.
The characteristic of CTRCWK, including Zhouyi , Confucianism, Buddhism, Taoism, etc., is that they are inheriting a wise pursuit of life. Such as the sage in Zhouyi or of Confucianism, the immortals of Taoism, the Buddha of Buddhism, etc., they are look up to their own thinking and practice, and not looking forward to the boundless capacity of a god or God, to the pursuit of wisdom of life, asking the universe causes, in the understanding of the truth on the basis of their physical and mental, and strive to transform physical form and mental function, while achieving awareness, grasp and remodeling of self, nature, the universe and community, to achieve a positive transformation of life and the world.
These wise men to realize their life in pursuit of wisdom recognize the supreme wisdom of cosmos and human life. The supreme wisdom can be called the theory of Tao (道). The theory of Tao is the root of CTRCWK, and the practice of Tao is the core of wise practice.
The wise men has been constantly probing and understanding Tao , and enlightened by Tao in the pursuit of the process to a perfect personality. The practice and its theory of understanding and exploration on Tao are passed on from generation to generation. They constantly nourished the spiritual life of Chinese, and gradually become an inner core of the national spirit and the soul carrier. They are entrusted with life dreams and relentless pursuits of numerous fine sons and daughters.
To reveal this understanding and the pursuit of Tao , we need corresponding research methods, for ordinary method can not reach its fundamental level. The Research on the method can reveal Tao is the Methodology of CTRCWK.
Generally, the method on Tao can be carried out in two levels. One is the level of word, expressions or ideas on Tao ; the other is of the understanding of the practice on it. On the first level of research, any Western or Chinese research methods can be used by us; but the second level, the methods mainly come from practice, and the wise conclusion of the
practical experience. That is both in language and thought to understand the practical experience of the wise men, but also to take action to personal experience of enlightenment wise, knowing the all kinds of feelings on the practice.
It has a rich discourse of way on how to understand and achieve the experiences on Tao in Zhouyi , including being aware of, following, obeying the Tao , etc. In fact, they are the fundamental ways to gain Tao . In addition, the Confucian’s sacred ideas, sincerity, and Taoist induced by the virtual fact, the Inner Alchemy of Taoist or Taoism, deep meditation and Inspirational Wisdom of Buddhism, are the ultimate methods to the pursuit of wisdom. They are also the basic research methods to gain Tao in CTRCWK.
The study based on two cases of a phenomenon on CTRCWK. Both of the phenomenons are directly relocated to apply Western theories of religion or philosophical method, used in CTRCWK.The result of the phenomenon is taking the theory of Western religions as a coordinate system, using the Western philosophical method as a tool scissors, to a fragmentation of research on CTRCWK. The scissors-type research, which can not accurately describe the CTRCWK, and can not reveal the fundamental wisdom and this research approach, is still widespread.
In order to discuss these views, I conducted the following study. Text Introduction describes five aspects, such as the topics reason, significance, research review, research methods, CTRCWK and Zhouyi . The reason is to clarify the bad performance, influence and cause of two scissors-type research. The significance confirms the meanings of the study on CTRCWK. Related Research overview is on two aspects. One is on how to Chinanize the Western religious theory, including on how to Chinanize the Marxist theory of religion. The other is review on how to build methods on CTRCWK.The introduction on research methods, on the one hand, I give a general description of the methods used in the paper, on the other hand, I also give a special presentation on Hermeneutics and the transformation of Western hermeneutics. I add some attempt to elaborate a method to guide the study of CTRCWK. In the Part IV of Introduction, the features of CTRCWK are revealed, and a briefly discuss on why Zhouyi can be used for such a representative sample of CTRCWK is outline.
Chapter II is on perceiving time and Author of the Book Zhouyi . It is to clarify the historical background of Zhouyi to have a good command of its meanings.
Chapter III is perceiving the contents of Zhouyi . There is the method of Achillea Divination, historical materials, and the live-transformation of Yi-Tao .
Chapter IV is perceiving Zhouyi and Confucianism, Buddhism, Taoism. It is on the relationship between Zhouyi and Confucianism, or and Buddhism,
or and Taoism. The relationship is or origin, or influence, or connected each other. The conclusion is that they are all of CTRCWK, while Tao can indicate all the forms of CTRCWK, including Zhouyi and Confucianism, Buddhism, Taoism.
Chapter V perceives of the religious spirit of Zhouyi . It is mainly reveals the religious meaning within the text itself. Its generalizing meaning is “Respect Ancestor and follow Tao ”. And its narrowly meaning is “A teaching on Wonderful Tao . ”
Chapter VI perceives the cultural spirit of Zhouyi . The broad meaning of its culture concept is “The live transformation of Tao within the nature”. The narrowly defined is as “the culture-lize of the human being”.
Chapter VII perceives the Methodology on the Research of CTRCWK. In particular, it gives a research on method of religion, civilization, Phenomenology and Hermeneutics on Zhouyi . Put forward the method of “Tao -Qi”(“道-器”) style within Zhouyi . It proposed the “wen-xiang”(文象) phenomenological method and “xian-chan”(显阐) Hermeneutical method within Zhouyi . Finally, it elaborated a Hermeneutical method named of “Gaining Tao and Virtue Hermeneutics”(体道修德诠释学) on the study of CTRCWK.
Key words: CTRCWK Zhouyi Methodology “Tao-Qi ”（道-器）
“Wen-xiang”(文象) phenomenological method
“Xian-chan”(显阐) hermeneutical method Gaining Tao
and virtue hermeneutics”(体道修德诠释学)