干支万花筒

This article provides a rigorous analysis of the "Yan Yuan wen weibang" passage in the *Analects*, examining Confucius’s political pedagogy—centered on the calendar of the Xia, the carriage of the Shang, the ceremonial cap of the Zhou, and the music of Shao—as a synthesis of the essential wisdom of the Three Dynasties. By situating these practices within the broader framework of Confucian statecraft, the study elucidates the idealized civilizational paradigm of the tradition and the enduring philosophical significance of its transmission.

This paper deeply interprets the core assertion of the Xian Hexagram in the *Zhou Yi* concerning the marital relationship as the foundation for sovereign-subject and father-son ethics. It systematically investigates the hexagram's position within the Yi structure, the etymological connection between *Xian* (咸) and *Gan* (感), and analyzes the principle of Yin-Yang interaction embodied by the 'soft above and hard below' configuration and its foundational significance for pre-Qin ethical order.

This article provides a rigorous exegesis of the Confucian aphorism, "he who lacks foresight will find woe at hand," by examining the conceptual interplay between "foresight" (lü) and "woe" (you) within the framework of pre-Qin texts. Drawing upon the philosophical insights of the *Analects*, particularly the *Wei Ling Gong* chapter, it elucidates the teleological significance of proactive planning and the cultivation of sagacious vision as a means to transcend immediate existential contingencies.

This paper takes the "The Trees of Ox Mountain" chapter from Mencius' "Gaozi" as its core text, integrating it with pre-Qin philosophical literature to deeply analyze the argumentative structure of innate human goodness, the mechanisms by which external environments harm the mind and nature, and the philosophical foundations and cultivation practices of the theory of innate goodness.

This article deeply investigates the implications of the statement from the 'Great Treatise A' of the *Zhou Yi*—'When the gentleman dwells, he observes its images and delights in its words; when he moves, he observes its changes and delights in its divinations'—restoring how the Pre-Qin gentleman achieved a sense of being through comprehending the 'order' (*xu*) of the *Yi*, thereby internalizing cosmic order as a philosophical paradigm for self-cultivation through an attitude of 'delight' (*wan*).

'An in-depth analysis of the Da You hexagram through the lens of paleography and Zhou Dynasty history. Exploring the original theology of "Great Possessing," the political structure of the hexagram, and the philosophical ladder from commoner to the Son of Heaven.'