Commentary on the Book of Changes - Classic Text | Alexandria
Commentary on the Book of Changes (Zhouyi Waizhuan), written by Wang Fuzhi (1619-1692), stands as one of the most profound and innovative interpretations of the Chinese classic I Ching (Book of Changes) from the late Ming and early Qing period. This philosophical masterwork represents a bold departure from traditional Neo-Confucian interpretations, offering a materialist and historically grounded reading of the ancient divinatory text.
Composed during Wang's period of self-imposed exile following the Manchu conquest of China in 1644, the commentary emerged from a time of tremendous political and social upheaval. Wang Fuzhi, a Ming loyalist who refused to serve the new Qing dynasty, retreated to the mountains of Hunan province where he devoted himself to scholarly pursuits and philosophical writing. His commentary on the I Ching reflects both his deep engagement with classical Chinese thought and his experience of historical crisis, infusing ancient wisdom with contemporary relevance.
Wang's interpretation revolutionized understanding of the I Ching by emphasizing its practical philosophy over its divinatory aspects. He rejected the metaphysical abstractions of Song Dynasty Neo-Confucianism, instead arguing for a philosophy grounded in the material world and historical change. His commentary introduces the innovative concept of "principle within qi" (li zai qi zhong), suggesting that universal principles are inherent in material reality rather than transcending it. This philosophical stance influenced later Chinese thinkers and continues to spark debate among scholars of Chinese philosophy.
The work's significance extends beyond its historical moment, offering insights into questions of change, materiality, and human agency that resonate with contemporary philosophical discussions. While long overshadowed by orthodox Neo-Confucian interpretations, Wang's commentary has experienced renewed attention in recent decades, particularly as scholars explore alternatives to idealist interpretations of Chinese philosophy. Modern readers find in Wang's work a sophisticated engagement with questions of history, materialism, and social change that speaks to current concerns about understanding transformation in an increasingly complex world.
How might Wang's materialist reading of this ancient divinatory text inform our understanding of change and continuity in our own era of historical transition?