Dazhuan definition
Dazhuan commentary IA, 1.1; cf. ▇▇▇▇▇▇▇ and ▇▇▇▇▇▇, 301, cited by Rosenlee, Confucianism and Women, 63.
Dazhuan commentary, I A, 1.1; cf. Rosenlee, Confucianism and Women, 63-4. 33 ▇▇▇▇ ▇▇▇ Fan Lu, ch.46, cited by Rosenlee, Confucianism and Women, 64-5. ▇▇▇▇ ▇▇▇-▇▇, the Song scholar that redefined cosmology and metaphysics from the teaching of ▇▇▇▇▇▇▇▇▇, explains through his concept of the Ultimate that the union between yin and yang creates the five agents and the five moral principles: The Great Ultimate through movement generates the yang. When its activity reaches its limit, it becomes tranquil. Through tranquility the Great Ultimate generates the yin. When tranquility reaches its limit, activity begins again. Thus movement and tranquility alternate and become the root of each other, giving rise to the distinction of yin and yang…. By the transformation of yang and its union with yin, the five agents of water, fire, wood, metal, and earth arise. When these five material-forces (ch’i) are distributed in harmonious order, the four seasons run their course. The five agents constitute one system of yin and yang, and yin and yang constitute one Great Ultimate. The Great Ultimate is fundamentally the Non-Ultimate. The five agents arise, each with its specific nature. 34 Likewise, many Han texts such as I Ching and Chunqiu Fanlu prove that even though the relation between yin and yang became hierarchical and gender-differentiated during the early Han period, their relation is intrinsically correlational and complementary. Furthermore, this hierarchical relation of yin and yang is applied not only to gender but also to all hierarchical social relations. In hierarchical social relations, persons who are yin can also at times become yang: “The ruler is yang and the minister is yin; the father is yang and the son is yin; the husband is yang and the wife is yin.” 35 Depending on one’s social roles and places, men and women can be either yang or yin in their relations with others. The father is yang in his relation to the son; meanwhile the father becomes yin in his relation to the ruler. The son is yin in the father-son relation while the son becomes yang in the husband-wife relation. The wife is yin in the relation to the husband-wife relation, but the wife becomes yang in the mother-son relation. In this 34 T’ai-chi-t’u Shuo in ▇▇▇▇ ▇▇▇▇-ch’i chi, 1:2a; cf. ▇▇▇▇▇▇▇ ▇▇▇▇▇▇▇▇ ▇▇ ▇▇▇▇, ▇▇▇▇▇ ▇▇▇▇▇, and ▇▇▇▇▇▇ ▇▇▇▇▇, Sources of Chinese Tradition, v. 1, 458; cf. ▇▇▇▇ ▇▇▇▇▇ ▇▇▇, The Trinity in Asian Perspective, 39. 35 Chunqiu Fanlu, ch. 46, cited by Rosenlee, Confucianism and ...