In the era of Fang Yizhi's life, the concept of "three religions in one" has been deeply rooted in people's hearts. Fang Yizhi's grandfather, Wu Yingbin, is a believer in Trinity Education, which has had an important influence on Fang Yizhi's Yi-ology thought. In Fang Yizhi's conceptual world, Yi-ology plays a role in guiding individuals out of life and death, and the intersection of life and death and transcendence is the heart. The sense of hardship is the outstanding expression of Confucian love for the world.
Fang Yizhi inspected the name of Zhouyi in detail, and objected to the interpretation of Zhouyi as Zhou Dynasty. He thinks that we should emphasize the significance of Zhouyi, such as "General Zhou" and "Sunday", and emphasize the characteristics of Yi props, such as extensive preparation, harmony and communication. Fang Yizhi objected to the interpretation of Yi as a lizard, and even disagreed with the popular theory of Sun Moon Yi. The "dragon" in Gan and the "fox" in Gan have rich symbolic meanings, indicating that there is an internal relationship between "disconnection" and "doubt". Fang Yizhi concluded that the Book of Changes is a book of "a fox with a dragon's tail". Sages have hidden virtues, like dragons changing from one end to the other and moving at any time. In Fang Yizhi's view, The Book of Changes is extremely changeable. It is also an interpretation of symbolic meaning. Change is the basis of learning the Book of Changes. Insight into several changes will help to further appreciate the charm of the Book of Changes. Divination is an auxiliary tool to explore righteousness. Everything changes in people's minds, and only by honing their own minds can we accurately understand the trajectory of change.
When discussing the issue of single hexagrams and double hexagrams, Fang Yizhi was not disturbed by the debate about who paid more attention to hexagrams. Instead, it adopted the schema evolution of Song Confucianism, traced the beginning of the Book of Changes back to Taiji, developed river maps and Luo Shu from the movement of Taiji and Yin and Yang, and deduced eight diagrams and sixty-four hexagrams. Fang Yizhi does not deny the positive role of divination in daily life, and divination painting is an ancient Chinese character with high significance. He also incorporated the concept of "three changes" into his image number system and made a reasonable explanation. When discussing the basic question of the names of hexagrams and the authors of epigrams, Fang Yizhi followed the predecessors' view that the Book of Changes is divided into upper and lower classics, and each hexagram has the names of hexagrams set by the King of Wen, epigrams made by Duke Zhou and "Ten Wings" made by Confucius. They are all important figures in the history of Yi-ology. Yi scholars have different views on this. Fang Yizhi listed Fuxi, Wang Wen, Ji Zi and Confucius as "Four Saints", and thought that from the deeds of Wang Wen and Ji Zi quoted by Ming Yi, they were all "great sufferings", and Zhouyi and Hong Fan had internal consistency.
Under the influence of Juelang Daosheng, Fang Yizhi strongly advocated "taking Zhuang as the successor of Yi". In this academic concept, Zhuangzi, Mencius and Qu Yuan are all regarded as successors of Confucius' thought, and Zhuangzi has become an "orphan" of Confucianism. Zhuangzi inherited the essence of Confucianism with the help of the shell of Laozi's theory, which was different from the scholars who claimed to be Confucianism at the same time. "Taking Zhuang as an Exchange" seems to subvert the traditional orientation of the text and thoughts of Zhuangzi by ordinary scholars. However, behind these absurd statements, there is the anxiety of Juelang Daosheng and Fang Yizhi about their own situation and identity. These scholars try to bridge the gap between monk status and Confucian belief, and then improve the quality of believers. In Fang Yizhi's view, Laozi slandered saints, despised benevolence and righteousness, and ran counter to Zhuangzi. Once again, it proves the rationality of the theory of entrust an orphan. Fang Yizhi believes that Zhuangzi is not only related to Zhouyi, but also closely related to Meng Si School. The close relationship between them provides a basis for future generations to interpret Zhuang by Zen. Hui Shi, a contemporary of Zhuangzi, should also enjoy a higher historical position, even though Confucianism in Song and Ming Dynasties was not interested in Hui Shi's knowledge. But it is undeniable that the concept of "the integration of all things" originated from Hui Shi. Fang Kongying and Fang Yizhi paid attention to exploring the concept of "the unity of all things" to oppose Matteo Ricci's attempt to spread Christian faith by denying the ideological value of "the unity of all things".
Fang Yizhi attached great importance to the positive role of image number and fully demonstrated the interpretation method of image number easy to learn. Fang Yizhi was deeply interested in the mathematical theory of images involved in He Tu and Luo Shu, and defined the so-called "freshman year" as the basic process of Tai Chi's evolution of everything, thus exploring "physics" and deepening the understanding of nature and human society. Combining "one divides into two" and "one becomes one", this paper reveals the basic attributes of "Tai Chi does not fall, there is nothing", probes into the logical relationship between "three" and "one", expounds his own views with the Buddhist model "∴", and puts forward the so-called "three fears", "three sayings" and "three understandings".
Fang Yizhi has a strong cognitive interest in "two rooms", that is, things between heaven and earth, and tries to promote the related research of "two-dimensional measurement" by taking image number as a cognitive way. In the overall structure of Fang Yizhi's Yi-ology, "image", "number", "reason" and "qi" occupy very important positions. Different from the general Yi-ology scholars, Fang Yizhi focused on the evolution from image number. Qi is not the existence of chaos, but contains the so-called "natural order" or "the level of things", both of which can be analyzed by numbers. So it can be said that "everything counts." Of course, the "number" mentioned here is not the number in western mathematics, but the so-called "number of heaven and earth" in Cohesion Biography, which can also be said to be in systems such as river map and Luo Shu.
Fang Yizhi put Taiji in the process of "River Map" changing into "Luoshu", which was limited by Wang Xuan's "Miyan" theory. He believes that River Map emphasizes the coexistence of the five elements, while River Map emphasizes the coexistence of the five elements, revealing the concepts of "respecting yang" or "supporting yang to suppress yin", "golden fire translocation" and "respecting fire as the Sect of the five elements". That is, the so-called "new theory of four images" has effectively promoted the development of image mathematics theory. Fang Yizhi's thought of Yi-ology is a method to support his scientific thought. His view that Yi-ology takes image number as the end and essence, change and spirit are all in it shows that image number has become an important method to study physics. Fang Yizhi believes that divination is a powerful evidence of the unity of reason and mathematics, and Fang Yizhi's greatest contribution lies in explaining the "harmony between man and nature" with the basic viewpoint of "harmony between man and nature", which highlights the prominent position and value of man in the universe, denies the religious concept of western missionaries, and effectively promotes the exchange and interaction between Chinese and western cultures.
Fang Yizhi integrated the new spirit of paying attention to observation and experiment into the reform and development of traditional academics by means of easy-to-learn expression. In the field of natural science, Fang Yizhi took "quality" and "general knowledge" as new methods, introduced induction and deduction into Yi-ology theory, and advocated the viewpoint of "storing wisdom in things", trying to reverse the situation that Confucianism emphasized moral cultivation and ignored objective things since Song and Ming Dynasties. Fang Yizhi reviewed China's inherent achievements in natural science. Absorbing contemporary western scientific theories and explaining them in their own language not only effectively promotes the cultural exchange between China and the West, but also points out the direction for the theoretical innovation of traditional Yi-ology. Fang Yizhi took "qualification" as the way of existence of all things, and put forward the view that "law can give birth to Tao". He made an in-depth study of nature and human society, which not only made remarkable achievements in natural science, but also made great contributions to Confucianism.
In the aspect of social governance, Fang Yizhi comprehensively explained the important concept of "slaughter", from which he developed a set of governance programs that are conducive to maintaining social stability. In this conceptual structure, heaven constitutes the rational basis of social governance and power distribution. The core value of "heaven" is the virtue of life, or it can be summarized as what Confucianism calls benevolence. On the premise of giving consideration to knowledge and morality, Fang Yizhi gave a new explanation to the concept of "freedom". Effectively handling the relationship between "freedom" and "* * * you" not only pays attention to the construction of the necessary rules of public life, but also pays attention to the spiritual world of social members, opposes nostalgia and recklessness, takes "emptiness" as the basic way for individuals to realize "freedom" and "the joy of Confucius and Yan" as the essence of "freedom", and finally realizes people. Based on the equal coexistence among friends, this paper tries to carry forward the spirit of equality from Confucian scholarship. On the political idea, Fang Yizhi advocated "politics slaughters the people, slaughters the monarch". On the basis of rethinking "learning from foreigners", "respecting Taoism" and "learning from foreigners", he transformed the traditional Confucian relationship between monarch and minister into the relationship between monarch, government and people, and the relationship between monarch and people into the national relationship.
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Fang Yizhi inherited the academic tradition of explaining "good nature" with "reason", and advocated emphasizing "material objects" and opposing "empty talk". The social function of Confucianism lies in maintaining human relations, exploring "physics", intervening the operation of power with * * * * morality, and promoting the steady development of politics. From the perspective of individual moral cultivation, Yi-ology contributes to the shaping of a gentleman's personality, and so does the whole society. Urge members of society to turn over a new leaf. Fang Yizhi summed up his thought of Yi-ology, and pointed out: "True nature unifies heaven and earth, true yang unifies yin and yang, controls everything to prevent it, the best is good, the good and the evil are good, and the reason is unified, which controls everything". After experiencing difficulties and tempering, Fang Yizhi came to the conclusion that "benevolence is the source of value of Confucianism, Li Yun". And the basic attitude of Confucianism towards "physics" and "degree". Fang Yizhi's Yi-ology thought attaches great importance to the Confucian concept of "consistency" and tries to integrate all outstanding academic achievements at all times and in all countries to form a brand-new viewpoint.