The Concept of Change or Changeability

Phenomena are not only diverse but also changeable. Like the concept of diversity, the concept of changeability was also gradually acquired through observation over a long time. Sunrise and sunset, the waxing and waning of the moon, the flourishing and withering of leaves, and the blossom and fall of flowers - all these would deeply impress humankind in its childhood. The same is true of society, which is always changing. Gradually, from such observation evolved a concept. For instance, people of the Zhou Dynasty realized that "the mandate of Heaven is not unchangeable" (King Wen, Major Court Hymns, Book of Poetry) The mandate of Heaven would often change and was never held by any particular ruler for good. Rulers of the Spring and Autumn Period had a deeper understanding of this, as apparent from Shi Mo's remark:

There is no unchanging group of people who offer sacrifices to God of Land and God of Grain, and rulers and their subjects do not have fixed positions. This has been so since ancient times.

The descendants of the Three Kings have become commoners. (Zuo Zhuan, The 32nd year of the Reign of Duke Zhao)

Afterwards, during the Warring States Period, the Legalists developed this into an outlook on history based on change. For instance, Shang Yang said, "In remote antiquity people were devoted to their loved ones and cared about their private interests; in later antiquity people admired sages and advocated benevolence; since recent times people have come to revere the powerful and defer to officials." (Opening and Debarring, The Book of Lord Shang) With the intellectual development in the late pre-Qin period, philosophers formed opinions on the change of all things in the world. Xun Zi said,

Stars revolve around each other, the sun and the moon shine upon the earth alternately, the four seasons control the solar terms one by one, yin and yang generate everything in the world, upon which wind and rain are generously bestowed. All things come into being out of the harmony between yin and yang, and develop to their maturity thanks to their nourishment. (Xun Zi, Treastise on Heaven)

Among these opinions, the understanding of change in Book of Change and Commentaries on Book of Change is particularly insightful and worth cherishing. For instance, Hexagram Qian describes changes in the dragon's position. The line statement (yaoci) for the first Nine goes, "The dragon lying hid (in the deep). It is not the time for active doing." The line statement for the second Nine goes, "The dragon appearing in the field. It will be advantageous to meet with the great man." For the fourth Nine, "The dragon looks as if he were leaping up, but still in the deep. There will be

no mistake." For the fifth, "The dragon is on the wing in the sky. It will be advantageous to meet with the great man." For the sixth (topmost), "The dragon exceeding the proper limits, there will be occasion for repentance." Hexagram Jian describes changes in the position of wild geese. The line statement for the first Six goes, "The wild geese gradually approach the shore." For the second Six, "The geese gradually approach the large rocks." For the third, "The geese gradually advance to the dry plains." For the sixth (topmost), "The geese gradually approach to the large heights." Here we can clearly see how things change. Based on these, Commentaries on Book of Change differentiates various forms of change. In terms of society and history, For instance,

The murder of a ruler by his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated. (Hexagram Kun, Wen Yan)

Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment (of the line of Hsia to the throne), and Wu (that of the line of Shang), in accordance with (the will of) Heaven, and in response to (the wishes of) men. Great indeed is what takes place in a time of change. (Hexagram Ge, Tuan Zhuan)

The former describes a slow and silent process, while the latter is about revolution. Based on these, Commentaries on Book of Change makes classic statements on change:

The daily renovation which it produces is what is meant by 'the abundance of its virtue.' Production and reproduction is what is called (the process of) change. (Xi Ci I)

The Yi (Book of Change) is a book which should not be let slip from the mind. Its method (of teaching) is marked by the frequent changing (of its lines). They change and move without staying (in one place), flowing about into any one of the six places of the hexagram. They ascend and descend, ever inconstant. The strong and the weak lines change places, so that an invariable and compendious rule cannot be derived from them; - it must vary as their changes indicate. (A7 Ci II)

Such classic statements would have a far-reaching impact on later thinking. Meanwhile, Commentaries on Book of Change is also aware of the complexity of change and calls it shen (spirit, or spiritual power), e.g.

That which is unfathomable in (the movement of) the inactive and active operations is (the presence of a) spiritual (power). (A7 Ci T)

When we speak of Spirit (shen) we mean the subtle (presence and operation of God) with all things. (Shuo Gua)

That is to say, change is wonderful and unfathomable. Commentaries on Book of Change also emphasizes "timeliness," i.e. correspondence between human activities and changes in the objective world, e.g.

Their changes, however varied, are according to the requirements of the time (when they take place). (Xi Ci II)

The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided), (ditto)

In fact, this is a common idea shared by all Chinese.

Since then, many philosophers had given some thought to forms of change, such as Fan Zhen's idea of... and "gradual change," Zhang Zai's idea of "change" and "transformation," Zhu Xi's idea of "gradual transformation" and "abrupt change"; in particular, Wang Fuzhi's idea that "the form remains the same though the substance changes everyday" (Thoughts and Questions, External Chapters) implies a guess toward the relationship between quantitative change and qualitative change.