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When things reach their extreme, change occurs, after
the change they evolve smoothly, and thus they continue for a long time. This
notion comes from The Book of Changes and is a way of
understanding the principles of change. According to this text, things are
constantly changing and will, when they reach their extreme, develop in the
opposite direction. People ought to understand the way of change, look for the turning point when things reach their extreme,
and facilitate change so as to effect their smooth and long-lasting
development.
The term refers to the fundamental state of the existence of things. Bian (变) and hua (化) may be used as one word or separately. Specifically, bian means manifest change, while hua indicates subtle and gradual change. Ancient Chinese thinkers generally held that all things under heaven and on earth, including humans and society, are all in a state of change. Only through constant change can they permanently exist and develop. Change is caused by constant clash and integration between the conflicting properties with which people and things are endowed. Some scholars believed that change follows a constant law and can thus be understood and grasped, while others maintained that change is unpredictable and therefore difficult to grasp. Buddhism, on the other hand, holds that changes of things are only superficial, and that all things are still and motionless.
The term stands for perpetual change. According to The Book of Changes, shengsheng (生生) can be understood at two levels. First, in regard to the existence of all things, it is the interaction of yin and yang that drives the process of the endless cycle of birth, rebirth, and change of heaven, earth, and all things. This process is a fundamental attribute of the universe, and the source of ethical behavior. Second, as a term in divination, it refers to the alternation of yin and yang lines and the fact that all elements in the symbol system of The Book of Changes are in a perpetual state of change.
The term means taking power from a ruler. Ge (革) means to change or remove. Ming (命) first referred to the mandate of heaven and later came to mean a ruler’s decrees and his mandate to rule. Changing the mandate usually involves replacing a ruler and a change of dynasty, in other words, overthrowing an old regime and establishing a new one. People in ancient China believed that a ruler’s mandate to rule was ordained by Heaven and therefore any change of the mandate should in essence be carried out in response to the will of Heaven. However, change is a basic law of the universe, and the removal of a ruler’s mandate is a specific expression of this law. The legitimacy and success of such change depend on whether those who lead the change do so in response to the will of heaven and the popular desire of the people. In modern times, the term is used as an expression meaning revolution, denoting major social, political or economic changes.
This term means one should not only have a good command of the basic rules that govern things, but also know how to deal with exceptional situations or problems in a flexible manner. It suggests that one should not just adhere to principles, but also act according to circumstances. Chang (常permanence) and bian (变change) are two opposing concepts in ancient Chinese philosophy. The nature of things that decides what they are, and their basic rules or general principles that are relatively stable are called chang (permanence); but when it comes to specific situations or ways to deal with them, they are different and change in different circumstances, thus they are called bian (change). Relative to change, permanence is what endures within change. Permanence is fundamental while change is a deviation. Therefore, one needs not only to have a good command of the basic rules and general principles of things, but also know how to apply these rules and principles in a flexible manner according to objective circumstances. The mastery of both permanence and change reflects ancient Chinese people’s perception of both generality and particularity as well as principles and flexibility. It also shows their methodology in the application of both.
Do away with the old and set up the new. Ge (革) and ding (鼎) are two trigrams in The Book of Changes. In Commentary on The Book of Changes, it is explained that the lower ge trigram symbolizes fire and the upper ge trigram symbolizes water. Since fire and water are opposed and in conflict, and they cannot keep an original state of equilibrium, changes are bound to occur. Consequently, the ge trigram implies change of an unsuitable old state of affairs. The lower ding trigram symbolizes wood and the upper ding trigram symbolizes fire. When people throw the wood into the fire, they can cook their food in a ding. Thus, the ding trigram signifies the creation of new things. Following the doctrine in Commentary on The Book of Changes, later people combined the two together to represent an outlook advocating changes.
When worse comes to the worst, things and events at their extremes will reverse and turn for the better. Tai (泰) and pi (否), two of the hexagram names in The Book of Changes, represent the positive and negative aspects of things, with one unimpeded and the other blocked, one faced with favorable conditions and the other with adversity, and one good and the other bad. In the view of ancient Chinese, all things cycle around and forever change. When they reach a certain critical point, they will transform into the opposite of their extreme characteristics. The term reveals the dialectical movements of development and change. It gives moral support and hope to people experiencing difficulties, and encourages people to be optimistic, seize the opportunity, work hard, and turn things around. From a dialectical perspective, it represents a sense of preparing for the worst.
The term means to make political reform together with the people. Gengshi (更始) means to make a fresh start. The term used to refer to a new emperor ascending the throne, taking a new reign title or implementing a series of new policies. Later, it came to mean that the rulers worked together with the people trying to change the status quo and opening up new prospects. The term reflects a profound and far-reaching thought of putting people first, and highlights the spirit of monarchs and the people working with one heart and one mind to abolish what is old and establish in its place a new order.
In the context of this term, “laws” refers to the administrative edicts of a ruler as well as institutions and laws. “Times” refers primarily to the prevailing social conditions. “Rites” mainly refer to a society’s moral norms and codes of conduct. In addition to social conventions and mores, “customs” also include popular sentiment. This expression means since everything is constantly changing and evolving, institutions, laws and rites must change correspondingly. It opposes being bound by tradition, favors innovation and change, and espouses the basic principle that a country’s governance should follow the times and respond to popular will. This is an example of the concept of “going with the times” contained in The Book of Changes, and it also resonates with the concept of “putting the people first” advocated by Confucianism.
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