The Religious Nature of “Dao” in the Yi Zhuan

Round 1

Reviewer 1 Report

Comments and Suggestions for Authors

Thanks for this paper, which is a very good base, but it needs to be improved. 

1. You already do a little bit, but in the introduction, you should state more clearly the methodology you are going to use. 
2. Tillich should come back in the conclusion to show that you are really in dialogue with him, otherwise, this reference is only ornamental. You do that well l.135 already.
3. By producing an article in English and submitting to Religions, you are trying to engage an international, English-speaking audience. You should at least have a little bit of foreign scholars ' literature, like John Lagerwey's Chinese history of religions, published by Brill.
4. lines 99-144: This needs to be better rooted in texts and proofs. This is also true for other passages; you should provide the Chinese quote in the endnotes, not only the reference. 
5. Part III is way too long with details that make your reader lose interest. You have to narrow down your argumentation as much as you can here. The same can be said about part V.
6. Lines 307-319 should be more grounded: you cannot avoid providing some justification here. 
7. Consider changing some of your translations that are problematic nowadays. (for example, junzi 君子 as a gentleman does not work anymore. Please check Roger Ames's translation of the Analects). 

In the end, one problematic dimension of your paper is that it gives the impression of being translated from Chinese to English; for this reason, it is sometimes too precise and sometimes not precise enough. If you have not done it already, I really suggest that you present it to a native speaker scholar. Some of your affirmations about Western religions are way too general, for example, "In Western religions, the existence of an afterlife diminishes the value of present-world happiness. Please, remove these kinds of general statements affirmed without proof, reduce the descriptive parts, and make your paper more argumentative, especially in parts III and V. Please give more proofs of your grounds in endnotes, quoting the Chinese. You have a strong base, but you need to make it suitable for an English-speaking community.

Author Response

Manuscript ID: religions-4029124

Title: The Religious Nature of “Dao” in the Yi Zhuan

Response to Reviewer 1

We sincerely thank you for your thorough and generous review of this manuscript. Your insightful comments have been extremely helpful, and we fully agree with your suggestions. In response, we have made substantive revisions to the manuscript, with all changes clearly highlighted in red. Below, we provide our detailed point-by-point responses to your comments：

1. In the introduction, you should state more clearly the methodology you are going to use.

Response: When first composed, this paper was grounded in conceptual clarification and propositional analysis, supported by textual evidence and logical reasoning, and engaged with multiple branches of philosophy, including metaphysics, moral philosophy, and political philosophy. Its central focus is the Religious Nature of Dao in the Yi Zhuan, with the aim of advancing scholarly understanding of the concept of Dao within the Confucian tradition. Upon carefully reviewing your comments, we recognized the need to address this point in the introduction. Accordingly, we have supplemented the introduction to present this idea as follows:

The Yi Zhuan, a key Confucian text, offers a particularly rich discussion of Dao, frequently emphasizing its religious characteristics. It stands as a representative work of Confucian Daoist thought. This paper aims to investigate the religious nature of the Dao in the Yi Zhuan through careful conceptual clarification and propositional analysis, firmly grounded in textual evidence and logical reasoning. Drawing upon multiple philosophical domains—including metaphysics, moral philosophy, and political philosophy—it seeks to deepen scholarly understanding of the concept of Dao within the Confucian tradition.

 

2. Tillich should come back in the conclusion to show that you are really in dialogue with him, otherwise, this reference is only ornamental.

Response: Thank you very much for this important reminder. In the revised manuscript, we engage with Paul Tillich’s ideas at multiple points and also discusses his work in the conclusion. The revisions are indicated below:

（1）In Section 1 (Introduction), paragraph 1

Accordingly, this paper aligns with Paul Tillich’s conception of an intrinsic religious nature, which locates the criterion of religion not in external features such as rituals, but in the inherent characteristics of the thought itself, guiding scholars to assess its religious nature from within. Paul Tillich argued that faith is a state of ultimate concern, where ultimate concern refers to the commitment to and reliance on what is experienced as the ultimate. The ultimate need not be a transcendent deity, but it must be unconditional, absolute, and infinite. 

（2）In Section 2, paragraph 3

The Xici Shang presents the proposition that “one Yin and one Yang is what we call the Dao.” Although this may appear as a metaphysical statement distinguishing the metaphysical from the physical, for Confucian thought, which carries a religious dimension, its significance is crucial in another way: it addresses whether the concept of Dao can transcend the confines of concrete experience and reach the “unconditional” as described by Paul Tillich.

（3）In Section 3, paragraph 4

From the discussion of the relationship between Dao and human nature, it is clear that the establishment of the meaning and value of human existence fundamentally relies on the bestowal of the ultimate source. This bestowal is a process where the inherent human nature aligns with the transcendent Dao of Heaven. When human ethical practice harmonizes with the continuous generation of the Dao of Heaven, the human value system achieves intrinsic unity. The Dao of Heaven, as the ultimate source of value, is thereby established as the cornerstone of belief. This resonates with Paul Tillich’s insight: “Since the Ultimate is the ground of all being, ultimate concern constitutes the central organizing principle of an individual’s life. Without this concern, there can be no such center.”

（4）In Section 5, paragraph 1

Therefore, Confucianism requires that the exemplary persons “must follow the Dao even in times of exile, and must follow the Dao even in times of adversity,” meaning that life’s difficulties are external, and the true foundation for one’s life is Dao. As Paul Tillich observes, the Dao “imbues all aspects of the human spirit with purpose, ultimate meaning, discernment, and the courage to create”. 

（5）In Section 6 (Conclusions)

In summary, the discussion of Dao in the Yi Zhuan follows the Confucian tradition of elevating the concept of Dao, and through the construction of the Dao of Yin and Yang, the concept of Dao ultimately transcends the constraints of specific experience, thereby becoming a transcendent and unconditional principle that supersedes all particular existences. This understanding of religious nature is based on the thought’s intrinsic features, shifting the focus from external rituals or institutional forms to its underlying metaphysical foundations. Paul Tillich’s account of the Ultimate is rooted in metaphysics, highlighting a clear concern with the foundations of thought. Confucianism’s focus on Dao as the Ultimate gives its thought a clear and pronounced religious nature.

 

3. You do that well l.135 already.

Response: We sincerely thank you for your recognition. In line 135, it is stated: “Most of the time, the term ‘Dao’ is used to refer to the fundamental core of this belief system.” This reflects the our fundamental understanding of the Religious Nature of Dao, based on the text of the Yi Zhuan.

 

4. By producing an article in English and submitting to Religions, you are trying to engage an international, English-speaking audience. You should at least have a little bit of foreign scholars ' literature, like John Lagerwey's Chinese history of religions, published by Brill.

Response: We sincerely thank you for this important reminder. Although we had previously consulted several foreign scholars on religion, Confucianism, and Confucian thought, their insights were not clearly reflected in the original manuscript. In response to your review, we revisited these works and incorporated key points into both the text and endnotes. The following references have been newly added in this article:

（1）Paul Tillich

In Section 1 (Introduction), the final paragraph

In this sense, the Dao in the Yi Zhuan not only provides the metaphysical foundation of Confucian philosophy but also, through its religious nature, bestows transcendent meaning upon human life and ethical practice.

In Section 3, paragraph 4

The Dao of Heaven, as the ultimate source of value, is thereby established as the cornerstone of belief. This resonates with Paul Tillich’s insight: “Since the Ultimate is the ground of all being, ultimate concern constitutes the central organizing principle of an individual’s life. Without this concern, there can be no such center.”

In Section 5, paragraph 1

Therefore, Confucianism requires that the exemplary persons “must follow the Dao even in times of exile, and must follow the Dao even in times of adversity,” meaning that life’s difficulties are external, and the true foundation for one’s life is Dao. As Paul Tillich observes, the Dao “imbues all aspects of the human spirit with purpose, ultimate meaning, discernment, and the courage to create”. 

（2）Roger T.Ames, Émile Durkheim and Bertrand Russell.

In Section 1 (Introduction), paragraph 1

Since the modern period, scholars have largely agreed that Confucianism, as a cultural system, is fundamentally human-centered. It is not theocentric, lacks formal religious institutions or organization, and does not involve prescribed religious rituals, and thus does not fit the typical definition of a religion. Nevertheless, it exhibits profound religious qualities and plays a role in society similar to that of religion.

（3）James Rachels

In Section 4, paragraph 4

In this respect, the Dao of Yin and Yang functions analogously to what James Rachels terms natural laws: “Natural laws not only describe how things are, but also dictate how they ought to be.”

（4）David Stewart, H. Gene Blocker and James Petrik

Religious life, while providing believers with religious experiences, fundamentally offers value and a sense of security to ordinary human existence. Some scholars observe that “Confucianism neither believes in gods nor in an afterlife; its primary concern is the order of this life and the proper functioning of society.”

（5）Max Müller

In Section 2, paragraph 3

Yin and Yang can transcend the limitations of specific objects and categories, manifesting as Qian and Kun, and symbolizing Heaven and Earth. They further classify into male and female, thereby embodying all forms of existence. It is noteworthy that Max Müller also acknowledged this point. 

（6）John Lagerwey

In Section 1, paragraph 3

The concept of Dao in the Yi Zhuan operates both as a philosophical category and as an expression of religious nature. Contemporary scholarship on Yi Xue has largely concentrated on the philosophical dimensions of Dao in the extant modern version and the Silk Manuscript Yi Zhuan, frequently neglecting its religious dimension—a tendency that has drawn critical attention from some scholars.

In Section 3, paragraph 1

The Xici Xia states, “The greatest virtue of Heaven and Earth is to give life to all things.” As John Lagerwey notes, Heaven and Earth are at once the physical heavens of the astronomers and the calendar and a moral being.

Finally, regarding your recommendation of John Lagerwey’s Chinese History of Religions (Brill), we have located all four volumes and carefully consulted them, particularly John Lagerwey and Marc Kalinowski’s Early Chinese Religion, Part One: Shang through Han (1250 BC–220 AD). Unfortunately, this work does not discuss the Religious Nature of Daoin the Yi Zhuan, so it was not cited directly.

 

5. Lines 99-144: This needs to be better rooted in texts and proofs. This is also true for other passages; you should provide the Chinese quote in the endnotes, not only the reference.

Response: We sincerely thank you for this reminder, and we have revised lines 99–144 of the original manuscript, primarily by adding textual evidence and supporting material. The revisions are as follows:

In early Confucian thought, concepts such as the Dao of the Sage, the Dao of the exemplary persons, and the Dao of the Family all referred to the Dao of Human. These early interpretations of Dao remained shaped by human characteristics. In the Analects, discussions of Dao are often tied to human roles, such as the Dao of a father or a minister. By contrast, it is noted that “the Master’s words on human nature and the Dao of Heaven cannot be fully grasped” (Analects, Gongye Chang). The Zhongyong (Doctrine of the Mean) emphasizes that the legitimacy of the Dao of Human derives from the Dao of Heaven, which thus holds a transcendent position. It states: “Sincerity is the way of Heaven; those who cultivate sincerity follow the way of humanity.” The Yi Zhuan builds on this idea, distinguishing the broad concept of the Dao of Heaven in the Zhongyong and Mengzi into the Dao of Heaven and the Dao of Earth, represented by the Dao of Qian and Kun respectively. The Tuan Zhuan of the Qian Gua states, “The Dao of Qian (the Dao of Heaven) operates continuously, allowing all things to realize and stabilize their inherent nature and fate,” while the Tuan Zhuan of the Kun Gua adds, “The Dao of Kun (the Dao of Earth) aligns with the Dao of Heaven, receiving its power, and its movement follows a natural order.” The Dao of Qian and Kun symbolize the Dao of Heaven and Earth, complementing each other—neither can exist without the other. According to the Yi Zhuan, in addition to symbolizing the Dao of Heaven, the Dao of Qian also represents the Dao of the ruler and the husband within human society. Similarly, the Kun Gua represents not only the Dao of Earth but also the Dao of the subject and the wife. Here, the Dao of Qian and Kun assumes a symbolic role, allowing it to acquire greater abstraction and universality. No other concept or category in the Yi Zhuan exhibits this property. Additionally, while the roles of the ruler, husband, subject, and wife belong to different categories, they are all expressed through the Dao of Qian and Kun. This indicates that the Dao of Qian and Kun transcends categorical distinctions, reaching a higher level of abstraction. The Zhong of the Silk Manuscript states, “Qian originates from Yang, and Kun originates from Yin”; the Xici Xia further elaborates, “Qian represents yang qualities, and Kun represents yin qualities. Yin and Yang complement each other, with Qian embodying strength and Kun representing gentleness, reflecting the composition of Heaven and Earth.”

 

6. Part III is way too long with details that make your reader lose interest. You have to narrow down your argumentation as much as you can here. The same can be said about part V.

Response: We sincerely thank you for your valuable suggestions. In response, we have applied your advice and revised relevant content in Sections 3, 4, and 5. Many peripheral and redundant passages have been removed, leaving the text more focused, concise, and clear. The following paragraphs and sentences have been deleted:

In Section 3, paragraph 2

At least two interpretations can be made here: (1) When humans inherit the Dao of Yin and Yang, this is considered good within the value framework of the Yi Zhuan author. (2) When humans inherit the Dao of Yin and Yang, it is objectively good. This paper does not regard goodness merely as a subjective evaluation. In fact, if A meets B’s needs, then A is good for B. This fulfillment is objective, and therefore, goodness is also objective. 

In Section 3, paragraph 3

The Yi Zhuan addresses a question left by Mengzi: although both humans and animals require food and sensual pleasure, the way of food and sensual pleasure seems to have broader universality. What distinguishes humans, however, is their moral nature. Mengzi holds that the primary concern of humans should be their own nature, not the shared characteristics they have with animals. Mengzi understood human nature as being moral, and it is derived from the Dao of Heaven.

Yu Yingshi states, “Chinese Confucianism believes that Dao is the source of value, and Dao is sufficient to illuminate human relationships and daily life, giving them meaning.” Dao is the ultimate source of value, and in Confucian thought, it presents itself as a fundamental belief. The process from the Dao of Yin and Yang to “following this Dao to realzing one’s true nature,” as discussed in the Xici Shang, echoes the view in the Tuan Zhuan of the Qian Gua that “the Dao of Qian transforms, each corrects its own nature and destiny.” Confucius’ teaching on benevolence and Mengzi’s emphasis on benevolence and righteousness both reflect a deep understanding of human nature within the Confucian principle of “correcting one’s nature and destiny.”

In the final paragraph of Section 3

The Yi Zhuan often pairs Dao with virtue, as seen in the Shuo Gua Zhuan, which states that one of the purposes of the sage in writing the Yi was “to follow Dao and virtue and to distinguish and handle affairs according to righteousness.” The Zhong of the Silk Manuscript says, “The Zhou Yi advocates cultivating the Dao, aligning with things to accumulate virtue, allowing the principle of brightness to occupy the top position, using it to judge and correct what is right and wrong,” and further states, “The function of the Zhou Yi is to show that the downfall of the Shang Dynasty was due to losing the Dao, while the prosperity of the Zhou Dynasty was due to its great virtue.” These examples show that Dao and virtue are closely connected, yet remain distinct concepts. Dao is the necessary foundation for virtue; only with Dao can virtue exist.

In Section 4, paragraph 2

The Yi Zhuan’s reverence for the sage, persons in high station, and the exemplary persons stems primarily from the universality of Dao. It is not limited to an individual’s understanding of themselves, nor to a particular group’s self-awareness as a group. Understanding the Dao from a broad, interconnected, and transcendent perspective requires human intelligence and discernment. The universality of Dao confers a transcendent dimension to knowledge, which ordinary individuals cannot attain. Moreover, in establishing norms and social order, these norms inherently transcend the individual. Norms that apply only to a single person are merely commands, and they cannot achieve the ethical or political effects needed for societal construction. 

In Section 4, paragraph 4

The concept of “mutual communication and cooperation” between the ruler and subject here is a concise expression of the idea in the Tai Gua Tuan Zhuan: “Heaven and Earth interact, and all things communicate; when the up and down communicate, their will is aligned.” 

In Section 5, paragraph 2

This aligns with Confucius’ thought: “People desire wealth and high status, but if they do not obtain them in accordance with the Dao, they should neither pursue nor possess them.” In other words, wealth and honor should not cause one to lose Dao. Thus, Dao, for humans, is not only a path and a truth but also the foundation for one’s life and purpose. The Xici Xia states, “The Zhou Yi is vast and comprehensive, encompassing the Dao of Heaven, the Dao of humanity, and the Dao of Earth.” For the gentleman, losing the Dao leads to the failure of the ethical practice of realizing his true nature through this Dao, thereby causing one to lose their rightful place between Heaven and Earth.

In Section 5, paragraph 3

Kong Yingda said, “If one understands and follows the rituals and norms, it is auspicious; if one does not understand or violates them, it is inauspicious,” interpreting gain and loss as related to adherence or violation of ritual. 

In Section 5, paragraph 4

The Xici Xia states, “A person’s auspiciousness and inauspiciousness are determined by their actions.” The Yi Zhuan emphasizes virtuous conduct and firmly admonishes immoral conduct. For instance, in the Xici Shang, it praises Yan Hui for his positive moral behavior, saying, “He can recognize what is wrong and, once he knows it, he will never do it again.” The Wen Yan Zhuan of the Kun Gua asserts, “A family that accumulates good deeds will surely receive additional blessings, while a family that accumulates evil deeds will surely face additional misfortune,” interpreting virtuous actions as the source of auspiciousness and immoral actions as the source of inauspiciousness. Specifically, the Xici Shang says, “Heaven helps those who follow the Dao of Heaven, and people help those who are honest and trustworthy. When a person aligns with the Dao of Heaven, is honest and trustworthy, and values the worthy, then it is said, ‘Heaven protects them, and all things will go smoothly.’” This reflects the belief that moral behavior aligned with the Dao will eventually receive divine protection and assistance.

From a Confucian perspective, the attainment of worldly happiness is never the primary objective. In Western religions, the existence of an afterlife diminishes the value of present-world happiness. In Confucian thought, Living in accordance with the Dao is not contingent upon wealth or social status. Confucianism consistently emphasizes that “the exemplary persons care more about the Dao than about poverty,” and living in accordance with the Dao itself is the greatest form of happiness. Thus, Yan Hui’s contentment, even when living with only a small bowl of rice and a ladle of water in a humble alley, is seen as a demonstration of the joy derived from the Dao, despite others’ concern for his apparent poverty. This leads to the important question of understanding Confucian thought through the lens of Confucius and Yan Hui’s joy in their circumstances. Since the Dao itself provides a foundation for life, the value of wealth and status naturally becomes secondary.

In Section 5, paragraph 5

In the Yi Zhuan, the original meaning of “timing” refers to the seasons. The Sun Gua Tuan Zhuan states, “The increase or decrease of things, their rise or fall, all change in accordance with the timing,” while the Yao of the Silk Manuscript further explains how to follow the seasonal changes: “The Yi hexagram represents the transition from spring to summer, when all things begin to grow and thrive. The days become longer, and life is nurtured and developed, hence the name ‘Yi,’ meaning growth, expansion, and increase. The Sun hexagram represents the transition from autumn to winter, when all things begin to age and wither. The nights grow longer, and life enters a stage of dormancy and contraction, hence the name ‘Sun,’ meaning reduction, shrinkage, and decrease.” Furthermore, the concept of timing extends to refer to the specific opportunities and circumstances that a person faces. the term ‘timing’ (Shi) most commonly denotes the specific opportunities and circumstances confronting an individual.

 

7. Lines 307-319 should be more grounded: you cannot avoid providing some justification here.

Response: Thank you for your reminder. Lines 307–319 of the original manuscript have been revised, primarily to strengthen the supporting arguments. The revisions are as follows:

If Dao is conceived as the ultimate source of value, then virtue (De) embodies the principle through which that value is realized. This manifestation of Dao (value) is realized in two interconnected dimensions: the individual and the social order. For the individual, the Yi Zhuan emphasizes that the personal qualities of the exemplary person function as a medium for embodying Dao. Through the cultivation of Dao and the expression of virtue, the exemplary person’s self-cultivation attains a transcendent foundation of value. As the Da Xiang Zhuan of the Qian hexagram states, “The movement of Heaven is strong and vigorous; therefore, the exemplary persons must strive ceaselessly,” and the Da Xiang Zhuan of the Kun hexagram notes, “The Earth is vast and capable of bearing all things; therefore, the exemplary persons should cultivate virtue to sustain others.” Beyond the Qian and Kun hexagrams, many of the other sixty-four hexagrams also convey qualities expected of the exemplary persons, such as Modesty (Qian), Perseverance (Heng), and others. Regarding social order, the Yi Zhuan emphasizes governance through virtue as a means of ensuring social harmony and stability. As the Xici Xia states: “The greatest virtue of Heaven and Earth is to give life; the sage’s greatest treasure is position. One maintains position through benevolence, gathers people through resources, and manages both properly through righteousness.” Here, the sage upholds position through virtue and organizes people and resources in an orderly manner, exemplifying the principle of virtuous governance. Similarly, the Zhao Li of the Silk Manuscript emphasizes that those in power should govern through virtue. Social order manifests its value only when aligned with the Dao of Heaven, and this alignment endows that value with a transcendent foundation. It is thus evident that, in the Yi Zhuan, the pursuit of De embodies the human aspiration to “align with the supreme virtue of Heaven and Earth,” both in personal cultivation and in the governance of society.

 

8. Consider changing some of your translations that are problematic nowadays. (for example, junzi 君子 as a gentleman does not work anymore. Please check Roger Ames's translation of the Analects).

Response: We sincerely thank you for this kind reminder. Following your suggestion, we consulted Roger T. Ames and Henry Rosemont Jr.’s The Analects of Confucius: A Philosophical Translation (New York: Ballantine Books, 1998) and revised the manuscript accordingly. “君子” is now translated as “the exemplary persons” and “大人” as “persons in high station”. This change markedly reduces the masculine connotation present in the previous rendering, “the gentleman”.

 

9. In the end, one problematic dimension of your paper is that it gives the impression of being translated from Chinese to English; for this reason, it is sometimes too precise and sometimes not precise enough. If you have not done it already, I really suggest that you present it to a native speaker scholar.

Response: Thank you for pointing this out. We primarily write in Chinese, which may have contributed to this impression. During revision, a native English-speaking colleague was consulted, and many paragraphs were carefully reworded to make the language as natural as possible. As a result, numerous sentences throughout the manuscript have been modified. In the revised version, these changes are highlighted in red.

 

10. Some of your affirmations about Western religions are way too general, for example, "In Western religions, the existence of an afterlife diminishes the value of present-world happiness. Please, remove these kinds of general statements affirmed without proof, reduce the descriptive parts, and make your paper more argumentative, especially in parts III and V.

Response: Thank you for your review and feedback. This sentence has been removed, along with several other unsubstantiated statements. In Sections 3 and 5, many lengthy and peripheral passages have also been deleted.

 

11. Please give more proofs of your grounds in endnotes, quoting the Chinese.

Response: Thank you for your suggestion, which has strengthened the manuscript’s arguments. In the revised version, we have added the original Chinese texts to each endnote to provide readers with more detailed supporting evidence. The revised endnotes are as follows:

• See Guo Qiyong 郭齐勇. 2010. Rujia Renwen Jingshen jiqi Zongjiao Yihan 儒家人文精神及其宗教意涵[The Humanistic Spirit of Confucianism and Its Religious Implications], in Guoji Ruxue Yanjiu [International Journal of Confucian Studies]. Vol. 17. Beijing 北京: Jiuzhou Chubanshe 九州出版社,32-33:“儒学是否是一种宗教？这是近一百年以来学术界一直十分关注的问题。近世以来的思想家，如康有为、严复、陈焕章、夏曾佑与梁启超、章太炎、蔡元培、陈独秀等人曾就这个问题发生过争论。时至今日，人们仍然各抒己见，莫衷一是。唐君毅、牟宗三、钱穆、杜维明、刘述先等一部分当代新儒家学者认为儒学是“人文的宗教”或“道德的宗教”。李泽厚认为，儒学不是宗教，但在历史上起着“准宗教”的作用。《文史哲》、《中国哲学史》等刊物曾辟有专栏、专文讨论儒学、儒家与儒教的问题。李申坚持儒学即是宗教的观点。”
• See Tu Weiming 杜维明. 2013. Zhong Yong: Lun Ruxue de Zongjiaoxing 《中庸》：论儒学的宗教性.  [Zhong Yong: On the Religious Nature of Confucianism], translated by Duan Dezhi 段德智, Beijing 北京: Shenghuo. Dushu. Xinzhi Sanlianshudian生活读书·新知三联书店, 英文二版前言p.2:“如果我们把儒家之道规定为人文主义，则这种道所象征的便是一种兼容的而非排他的人文主义”；中文版序言p.9:“在比较文明的格局之中， 强调儒家人文精神的宗教性， 无非是要阐明儒家的人生哲学虽然入世，但却有向往天道的维度。”Mu Zhongjian and Zhang Jian 牟钟鉴、张践. 2007. Zhongguo Zongjiao Tongshi 中国宗教通史 [A Comprehensive History of Chinese Religion], Beijing 北京: Zhongguo Shehui Kexue Chubanshe 中国社会科学出版社, p.3:“儒学是一种以人为本位的伦理型人文学说，它不是宗教，因为宗教必须以神为本位并有‘彼岸’的追求；不过儒学有一定的宗教性，而且给予中国历史上各种宗教的世俗化过程以重大影响。” Roger T.Ames. 安乐哲. 2019. Zongjiaoxing—Rujia shi de Sikao 宗教性—儒家式的思考[Religiosity—Confucian Reflections], in Jidujiao Wenhua Xuekan 基督教文化学刊 [Journal of Christian Culture Studies], Issue 2, p.64:“儒家宗教体验本身是一个繁荣的社群的产物，在这个社群中，宗教生活的品质是公共生活品质的直接后果。代代相传的儒家神圣性，不仅是社群繁荣的根本，是文化赖以建立的基础，更是人类不断获取新的生活品质的根源。它是以人为中心（humancentered）的，而不是以上帝为中心（God-centered）的，其宗教性是通过对角色和关系施以其恰当的‘礼’并完善人类的经验而产生。” Yang Zebo 杨泽波. 2006. Cong Yitianlunde Kan Rujia daode de Zongjiao Zuoyong 从以天论德看儒家道德的宗教作用 [On the Religious Role of Confucian Morality from the Perspective of Heavenly Morality], in Zhongguo Shehui Kexue中国社会科学, Issue 3:“现在很多学者均认同这样一个观点：儒学不是典型的宗教，却有着宗教的作用。儒学之所以有如此奇特的现象，奥秘在于儒学有一个独特的天论传统。” Huang Yushun 黄玉顺. 2002. Guanyu Ru Dao Fo de Zongjiao Chaoyuexing Wenti 关于儒道佛的宗教超越性问题  [On the “Religious Transcendence” of Confucianism, Buddhism, and Daoism], in Beijing Ligong Daxue Xuebao (Shehui Kexue Ban) 北京理工大学学报（社会科学版） [Journal of Beijing Institute of Technology (Social Sciences Edition)], Issue 2:“宗教总是以承认个体灵魂不朽或者可以不朽为前提的。如果我们承认这个前提‚那么‚结论自然就是：儒学显然并不是确切意义上的宗教。” Dong Ping 董平. 2020. Ruxue de Xinyang Jiangou jiqi “Leizongjiaoxing” 儒学的信仰建构及其类宗教性 [The Construction of Belief in Confucianism and Its “Quasi-Religious Nature”], in Zhongguo Ruxue [Chinese Confucian Studies], Vol. 15, Beijing 北京: Zhongguo Shehui Kexue Chubanshe 中国社会科学出版社, p.266:“儒学本身并不缺乏信仰系统，也并不缺乏基于其信仰系统而引导出来的行为实践系统，但在信仰表达的外观上，它却缺乏一个相对完善的独特的‘仪轨’体系与作为信仰者之组织的‘教会’。” For a definition of religion, see Émile Durkheim. 2011. Zongjiao Shenghuo De Jiben Xingshi 宗教生活的基本形式. [The Elementary Forms of Religious Life], translated by Qu Dong and Ji Zhe, Beijing: Shangwu Yinshuguan 商务印书馆, p.58, which records Durkheim’s definition of religion: “宗教是一种与既与众不同，又不可冒犯的神圣事物有关的信仰与仪轨所组成的统一体系，这些信仰与仪轨将所有信奉它们的人结合在一个被称之为‘教会’的道德共同体之内。” Bertrand Russell. 2010. Zongjiao yu Kexue 宗教与科学. [Religion and Science],  translated by Xu Yichun and Lin Guofu, Beijing: Shangwu Yinshuguan 商务印书馆, 2010, p.2:“历史上著名的大宗教都具有三个方面:（1）教会，（2）教义，和（3）个人道德法规。”
• See Paul Tillich. 2019. Xinyang de Dongli Xue 信仰的动力学.[The Dynamics of Faith],translated by Cheng Qiong 成穷, Beijing 北京: Shangwu Yinshuguan 商务印书馆. p. 2：“信仰是终极关怀的状态”，9: “终极关怀乃是对被经验为终极东西的关怀”。译者前言p.4:“这个被经验为终极者（也称‘无条件者’、‘无限者’、‘绝对者’）的东西，也被称为‘神圣者’(the holy)”；译者前言p.2:“如果某种事物成为我们无限关切的对象，那就可以称之为“终极者 ”(the Ultimate)。不唯超世的神祗能成为我们的终极关怀，就是世俗之物，如金钱、权力、民族、 成功等，也可成为我们的终极关怀。”
• See Xing Wen邢文. 1997. Boshu Zhouyi Yanjiu 帛书周易研究.[Research on the Silk Manuscript Zhou Yi], Beijing: Renmin Chubanshe 人民出版社, p.17:“马王堆帛书（周易〉1973年12月出土于湖南省长沙市东郊马王堆三号汉墓，墓主可能是西汉初期长沙国丞相、软侯利苍的儿子。”19:“马王堆帛书（周易〉写在整幅的帛上。根据目前发表的释文，帛书《周易》包括《六十四卦》、《二三子问》、《系辞》、《易之义》、《要》、《缪和》、《昭力》诸篇。”
• See LiXueqin 李学勤. 2005. Chutu Wenwu yu Zhouyi Yanjiu 出土文物与《周易》研究. [Excavated Artifacts and the Study of the Zhou Yi], In Qilu Xuekan齐鲁学刊. [Qilu Journal], Issue 2:“考古发现的文献保存了没有经过后人改动的古书原貌。利用出土文献中的与《周易》有关的材料，我们可以认识当时的《周易》的面貌，对《周易》经传进行深入研究”；“今天我们研究孔子，马王堆帛书给我们提供了非常重要的材料，使我们可以更好地理解孔子与《周易》经传的关系。”Chen Songchang. 2000. Boshu Yizhuan Zhengli de Jige Wenti 帛书《易传》整理的几个问题. [Several Issues in the Compilation of the Silk Manuscript Yi Zhuan], in Daojia Wenhua Yanjiu 道家文化研究. [Studies in Daoist Culture], Issue 18. Beijing 北京: Shenghuo. Dushu. Xinzhi Sanlian Shudian 生活读书·新知三联书店, p.311:“帛书《易传》释文的整理发表，在学术界特别是哲学界引起了较大的反响，许多专家学者借助这一新材料，对汉初易学展开了多角度多层次的深入研究，在很大程度上拓展了易学研究的视野，在海内外学界中再次形成了一种易学研究的热潮。”
• This conclusion can be found in Wang Bo 王博. 2003. Yi Zhuan Tonglun 易传通论 [ A General Discussion of the Yi Zhuan], Beijing 北京: Zhongguo Shudian 中国书店.36:“就《易传》而言，如前人已经指出过的，并非一人一时之作，而且它们最初也不是一个整体。一般的看法，以《彖传》的写作最早，其次是《象传》，然后是《系辞传》，《文言传》，《说卦传》，《序卦传》和《杂卦传》。”p.49:“《彖传》应该是属于战国中期以后的作品。”p.248:“《序卦传》的作成年代也不太早，以秦汉之际最有可能。”p.257:“《杂卦传》的写作年代比汉宣帝时早很多。”
• See Li Xueqin 李学勤. 1993. Boshu Yi Zhuan yu Xici de Niandai 帛书《易传》与《系辞》的年代 [The Date of the Silk Manuscript Yi Zhuan and Xici], in Zhongguo Zhexue 中国哲学 [Chinese Philosophy], Vol. 16, Hunan 湖南: Yue Lu Chubanshe 岳麓出版社, p.2:“帛书《二三子问》和《要》的形成约当在战国早中期之间，《缪和》《昭力》的形成迟到战国晚期。” Liao Mingchun 廖名春. 1995. Guanyu Boshu Yi Zhuan de Yanjiu 关于帛书《易传》的研究 [On the Study of the Silk Manuscript Yi Zhuan], in Chuantong Wenhua yu Xiandaihua 传统文化与现代化 [Traditional Culture and Modernization], Issue 6:“帛书《易传》诸篇的写成时间，并不相同，它们有早到战国中期的， 也有晚到战国末期的。总之，不会出于战国以后。”Ding Sixin 丁四新. 2015. Mawangdui Boshu Yi Zhuan de Zhexue Sixiang 马王堆帛书《易传》的哲学思想, [Philosophical Thought in the Mawangdui Silk Manuscript Yi Zhuan], Jianghan Luntan 江汉论坛 [Jianghan Forum], Issue 1: “帛书《易传》大抵上反映了战国末季至汉初的易学思想。”
• See Ding Sixin 丁四新. 2015. Mawangdui Boshu Yi Zhuan de Zhexue Sixiang 马王堆帛书《易传》的哲学思想, [Philosophical Thought in the Mawangdui Silk Manuscript Yi Zhuan], Jianghan Luntan 江汉论坛 [Jianghan Forum], Issue 1: The author argues that there is a significant degree of similarity between the Silk Manuscript Yi Zhuan and the modern version of the Yi Zhuan.This is the original text:“帛书《易传》大抵上反映了战国末季至汉初的易学思想，一方面它与今本《易传》存在很大的共通性，另一方面在一定程度上也反映了孔子的易学思想。”
• John Lagerwey. 2010. China: A Religious State. Hong Kong University Press, 1: “As is now well-known after forty years of unprecedented study of religion in Chinese society and history, we Westerners have had a kind of congenital incapacity to see the religious dimension in China.”P.2: “At the very least, they (the Jesuits）convinced Voltaire and the philosophes, and their version of Chinese history has continued to dominate Western studies of China: China had no religion of its own and China, the China of the elite, of its best minds, of its thinkers, had no religion. China was a philosopher's republic (with a nod to Plato).”P.6: “The basic problem with this view is that it is wrong, and a more accurate account - the one we will seek to detail in this book - would read more like this: Confucianism is a religion involving blood sacrifices to the ancestors, to the gods recognized by the state, and to Heaven (by his Son 7CT, the emperor).” 
• This indicates that the perspective of this paper is grounded in both philosophical and religious dimensions, as noted by Paul Tillich. 2019. Xinyang de Dongli Xue 信仰的动力学. [The Dynamics of Faith], translated by Cheng Qiong 成穷, Beijing 北京: Shangwu Yinshuguan 商务印书馆. p.75:“哲学与终极者的关系，原则上是要中立地描述终极者在中展露自身的基本结构。而信仰与终极者的关系，原则上则要涉及表达终极者对于信仰者的意义。这一区别是明显的、基本的。”
• See Zhang Dainian 张岱年. 2017. Zhongguo Gudian Zhexue Gainian Fanchou Yaolun 中国古典哲学概念范畴要论 [An Outline of the Conceptual Categories of Classical Chinese Philosophy], Beijing 北京: Zhonghua Shuju 中华书局, p.27:“道的本义为路，人行之路为道。《说文》云：‘道，所行道也，一达谓之道。’具有一定方向的路叫做道。引申为人或物所必须遵循的轨道，通称为道。 日月星辰所遵循的轨道称为天道，人类生活所遵循的轨道称为人道。”
• From the phrase in the Wen Yan Zhuan of the Kun Gua, “阴虽有美，含之以从王事，弗敢成也，地道也，妻道也，臣道也(Although Yin has beauty, it submits to the king’s will and dares not act independently. This is the Dao of Earth, the Dao of the wife, and the Dao of the subject),”it can be inferred that the Dao of Heaven, the Dao of the husband, and the Dao of the ruler are symbolized by the Dao of Qian.
• The original text of Shuo Gua ZhuaninYi Zhuan is:“昔者圣人之作《易》也，将以顺性命之理。是以立天之道曰阴与阳，立地之道曰柔与刚，立人之道曰仁与义。兼三才而两之，故《易》六画而成卦。分阴分阳，迭用柔刚，故《易》六位而成章。”
• See Max Müller. 2010. Zongjiaoxue Daolun 宗教学导论. [Introduction to the Science of Religion], translated by Chen Guansheng and Li Peizhu), Shanghai: Shanghai Renmin Chubanshe 上海人民出版社, 76:“中国总是要求有秩序和规定，他们之所以建立这种体系是因为他们承认两种力量在相辅相成，一正一负，一阳一阴，这两个力量在统治万物，在明智者的心目中，它们超过那许许多多的神灵。在每个事物的中间、 下面、 后面都存在这两个力量，所以每个事物都有双重性质，常把这两个力量比作天和地。”
• See Dong Ping 董平. 2020. Ruxue de Xinyang Jiangou jiqi “Lei Zongjiaoxing” 儒学的信仰建构及其类宗教性[The Construction of Belief in Confucianism and Its “Quasi-Religious Nature”], in Zhongguo Ruxue [Chinese Confucian Studies], Vol. 15, Beijing 北京: Zhongguo Shehui Kexue Chubanshe 中国社会科学出版社, p.278-279:“正由于一切万物均为道本身之存在性的共相显现，所以现象全体虽在表象上呈现为千差万别，却不过为道之一元的有序展开，它们的本质是同一的，而在现象上则是和谐的。道统摄了一切现象之全体，故道本身为无限者。”
• John Lagerwey. 2010. China: A Religious State.Hong Kong University Press, p.21: “Tian is at once the physical heavens of the astronomers and the calendar and a moral‘being’”, “Having spoken of Heaven, we must speak of Earth, for its cult too is an integral part of the construction and representation of power”.
• See Yu Dunkang 余敦康. 2005. Yi Xue Jinxi 易学今昔 [The Past and Present of Yi Studies], Guilin 桂林: Guangxi Shifan Daxue Chubanshe 广西师范大学出版社, p.44:“《易传》通过‘一阴一阳之谓道’这个命题展开了一个‘生生之谓易’的整体观，这是一个天人合一的整体观，是自然主义与人文主义相结合的整体观。”
• See Mou Zongsan 牟宗三. 2007. Zhongguo Zhexue de Tezhi 中国哲学的特质 [The Characteristics of Chinese Philosophy], Shanghai 上海: Shenghuo. Dushu. Xinzhi Sanlian Shudian 生活读书·新知三联书店, p.34:“‘超越的’与‘内在的’是相反字，顾名思义，可知内在的遥契，不是把天命、天道推远，而是一方把它收进来作为自己的性，一方又把它转化而为形上的实体。”p.23-24:“这里开启了性命天道相贯通的大门。‘维天之命，於穆不已’是一个重要的观念，它把人格神的天转化为‘形而上的实体’（Mataphysical reality)。只有这一转化，才能下贯而为性，才能打通了性命与天道的隔阂。如此，才有‘民受天地之中以生，所谓命也’的观念，才有‘民之秉彝，好是懿德’的观念。这是中国从古以来所自然共契的一个意识趋向。这一意识趋向决定了中国思想的中点与重点不落在天道本身，而落在性命天道相贯通上。”
• See Mou Zongsan 牟宗三. 2007. Zhongguo Zhexue de Tezhi 中国哲学的特质 [The Characteristics of Chinese Philosophy], Shanghai 上海: Shenghuo. Dushu. Xinzhi Sanlian Shudian 生活读书·新知三联书店, p.20:“天道既超越又内在，此时可谓兼具宗教与道德的意味，宗教重超越义，而道德重内在义。”
• See Paul Tillich. 2019. Xinyang de Dongli Xue 信仰的动力学. [The Dynamics of Faith], translated by Cheng Qiong 成穷, Beijing 北京: Shangwu Yinshuguan 商务印书馆. p.188:“由于终极者是一切存在者的根据， 所以终极关怀便是个人生活之起整合作用的中心。 无此关怀便无此中心。”
• See Tu Weiming 杜维明. 2013. Zhong Yong: Lun Ruxue de Zongjiaoxing 《中庸》：论儒学的宗教性.  [Zhong Yong: On the Religious Nature of Confucianism], translated by Duan Dezhi 段德智, Beijing 北京: Shenghuo. Dushu. Xinzhi Sanlianshudian 生活读书·新知三联书店, p.113:“在儒家的心目中，成为宗教的人意味着一个人投身于充分地成为一个人（或做人）的学习过程。我们可以把成为宗教的人的儒家取向界定为一种终极的自我转化”; p.116:“终极的自我转化，不是超离人性，而是实现人性。儒家这种看法，是一种具有实质的和伦理宗教意义的宣称”。
• The original text of Xici Xia in Yi Zhuan is:“天地之大德曰生，圣人之大宝曰位，何以守位曰仁，何以聚人曰财，理财正辞、禁民为非曰义。”
• The original text of the Zhao Li of the Silk Manuscriptis:“上正（政）〈卫〉国以德，次正（政）〈卫〉国以力，下正（政）〈卫〉【国】以兵。”
• See James Rachels. 2008. Daode de Liyou 道德的理由(第五版）[The Elements of Moral Philosophy (Fifth Edition) ],translated by Yang Zongyuan, Beijing: Zhongguo Renmin Daxue Chubanshe 中国人民大学出版社, p.62:“‘自然的法则’不仅描述了事物是怎样的，而且指定了事物应当是怎样的。”
• See Wang Bo 王博. 2010. Tiandao zhi Liangwei: Zaoqi Rujia Shixue yu Yixue de Bianzou 早期儒家诗学与易学的变奏 [The Two Dimensions of the Dao of Heaven: Early Confucian Poetics and the Variations of Yi Studies], in Zhongguo Wenhua [Chinese Culture], Issue 2:“《易传》论阴阳，是有两个向度的。其一是定位，其一是流行。定位表现为阳尊阴卑阳主阴从，如‘天尊地卑，乾坤定矣；卑高以陈，贵贱位矣’类的表述。流行则表现为阴阳之间的交通成和，如《彖传》解释泰卦时所说的‘天地交而万物通也，上下交而其志同也’，或者《系辞传》的‘天地氤氲，万物化醇；男女构精，万物化生。’没有流行的定位是闭塞不通的，而没有定位的流行是散漫无序的。两者的平衡才是阴阳关系的理想状态，即创造与秩序共存的太和的状态。”
• See Tu Weiming 杜维明. 2013. Zhong Yong: Lun Ruxue de Zongjiaoxing 《中庸》：论儒学的宗教性.  [Zhong Yong: On the Religious Nature of Confucianism], translated by Duan Dezhi 段德智, Beijing 北京: Shenghuo. Dushu. Xinzhi SanlianShudian 生活读书·新知三联书店, p.59:“政治的目标不仅在于达成法律和社会秩序，而且还在于通过道德说服来建立信赖社群。因此，政治的功能就围绕着道德教育，以道德教育为中心。”
• See David Stewart, H. Gene Blocker, and James Petrik. 2020. Zhexue Jichu 哲学基础. [Fundamentals of Philosophy], translated by Zhang Yuntao and Hu Zongchao,  Beijing: Zhongguo Qinggongye Chubanshe 中国轻工业出版社, p.305:“儒教既不信神，也不信来生。它最关注的是现世生活的秩序，它关心社会的良序，重视孝道，强调敬祖。”
• See Paul Tillich. 1988. Wenhua Shenxue 文化神学. [Theology of Culture],translated by Chen Xinquan and Wang Ping, Beijing: Gongren Chubanshe 工人出版社, 1988, p.9:“宗教赋予人类精神的所有机能以要旨、终极意义、判断力和创造的勇气。”
• See Gao Heng 高亨. 1984. Zhou Yi Gu Jing Jin Zhu (Revised Edition) 周易古经今注（修订版）[Modern Commentaries on the Ancient Yi Jing], Beijing 北京: Zhonghua Shuju 中华书局, p.138:“总之，吉者，福祥也；吝者，艰难也；厉者，危险也；悔者，困厄也；咎者，灾患也；凶者，祸殃也。吉与利均表示其有好前途、好结果，……吝、厉、悔、咎、凶均表示其有坏前途、坏结果。”
• See Guo Yu 郭彧. 2002. Jingshi Yizhuan Daodu 京氏易传导读 [A gaide of Jingshi Yi Zhuan], Jinan 济南: Qilu Shushe 齐鲁书社, p.94:“得位吉，失位凶。”
• See Zhang Wenzhi 张文智 & Wang Qiming 汪启明, eds. 2004. Zhou Yi Ji Jie 周易集解 [Collected Exegesis of the Zhou Yi], Chengdu 成都: Bashu Shushe 巴蜀书社, p.259:“顺时者成，逆时者败。”
• See Zhang Wenzhi 张文智 & Wang Qiming 汪启明, eds. 2004. Zhou Yi Ji Jie 周易集解 [Collected Exegesis of the Zhou Yi], Chengdu 成都: Bashu Shushe 巴蜀书社, p.67:“则功成而有福，若无此四德，则有凶咎焉。”

 

12. You have a strong base, but you need to make it suitable for an English-speaking community.

Response: Thank you for your recognition and suggestions. In response, we consulted additional works by Western scholars on religion, Confucianism, and Confucian thought, and have cited them in the manuscript. Efforts have also been made to improve the English academic writing, and we will continue to refine these skills in future work.

 

Once again, we would like to express our sincere thanks. Your careful and constructive suggestions have greatly improved our manuscript. With our best wishes to you.

 

 

Reviewer 2 Report

Comments and Suggestions for Authors

The article presents original research on a book that is little explored in Western sinological literature.
The book's content is extensive, but the author managed to synthesize the construction of a feasible problem.
The theoretical and methodological structure is correct, with valid conceptual tools.
There is a large number of Chinese authors, with an updated bibliography, which is a positive point, as it presents new sources and indicates familiarity with cutting-edge research.
In fact, the bibliography is adequate to the text, but it could be expanded with indications about context and historical conjuncture. This is a point that could be improved in the article - what is the context of the text, dating, etc.?
The overall assessment is of a satisfactory, relevant text, carried out correctly and with an interesting theme, anchored in solid and adequate sources. Recommendation is approval.

Author Response

Manuscript ID: religions-4029124

Title: The Religious Nature of “Dao” in the Yi Zhuan

Response to Reviewer 2

Thank you very much for your thoughtful and generous review of our manuscript. We are especially grateful for your affirmation. Your suggestion has provided invaluable guidance for revision. Below are our response to the suggestion you raised:   

Comment

In fact, the bibliography is adequate to the text, but it could be expanded with indications about context and historical conjuncture. This is a point that could be improved in the article - what is the context of the text, dating, etc.?

Response

A brief account of the text’s background and chronological context was provided in the introduction of the original paper, as follows:

The extant modern Yi Zhuan was likely compiled between the mid-Warring States period and the early Han Dynasty, with the Silk Manuscript Yi Zhuan dating to approximately the same period. The two versions complement each other in content, often serving to reinforce and expand upon one another. This paper will integrate both the modern version and the Silk Manuscript Yi Zhuan to explore the material.

We greatly appreciate your thoughtful reminder and have accordingly expanded the introduction to provide a more comprehensive account of the text’s chronological context and background. Relevant references and Chinese quotations have also been added to the endnotes. All revisions in the manuscript are highlighted in red. The corresponding changes are outlined below:

For a long time, research on the Yi Zhuan has primarily relied on the extant modern version. In December 1973, the Silk Manuscript Zhou Yi was unearthed from Tomb No. 3 at Mawangdui, located in the eastern suburbs of Changsha, Hunan Province. Its contents include the sixty-four hexagrams of the Yi Jing as well as several chapters of the Yi Zhuan, such as Er San Zi, Xici, Yi Zhi Yi, Yao, Miu He, and Zhao Li. The chapters of the Silk Manuscript Yi Zhuan correspond only partially to those of the extant modern Yi Zhuan—including the Tuan Zhuan, Xiang Zhuan, Xici Zhuan, Shuo Gua Zhuan, Wen Yan Zhuan, Xu Gua Zhuan, and Za Gua Zhuan—with the majority of content differing significantly. This discovery attracted considerable scholarly attention, prompting researchers to conduct multi-dimensional and in-depth studies of Yi Xue based on this new material, thereby greatly broadening the scope and perspective of research in the field. The extant modern Yi Zhuan was likely compiled between the mid-Warring States period and the early Han Dynasty, with the Silk Manuscript Yi Zhuan dating to approximately the same period. The two versions complement each other in content, often serving to reinforce and expand upon one another. This paper will integrate both the modern version and the Silk Manuscript Yi Zhuan to explore the material.

 

Once again, we would like to express our sincere thanks. Your careful and constructive suggestions have greatly improved our manuscript. With our best wishes to you.

Author Response File: Author Response.docx

Reviewer 3 Report

Comments and Suggestions for Authors

The text explores the religious dimensions of the Dao (51). The author states that since the modern era scholars have agreed that Confucianism is human-centered and furthermore not theocentric and therefore not conceptualized as a religious system (26-30). The author disagrees and argues that it “exhibits profound religious qualities and plays a role in society similar to that of religion” (29). As the main source for this argumentation serves the discovery of the Mawangdui silk manuscript Yi Zhuan (55).

The text is structured in six sections: introduction, conclusion and four main chapters. These four chapters follow the main principles of religious qualities: 2) foundation of the existence of all things, 3) value, 4) norms and 5) one’s life and purpose.

The text is written well and with compelling clarity. Thoughts are articulated with convincing expertise on the subject. The text promises a lot of very important and interesting new insights on this subject. Nevertheless, some of the key methodological and epistemological arguments remain unspoken or only superficial in regard to the gravity of the overall objective and undertaking.

Here are questions and suggestions that hopefully serve to distinguish and highlight some of the key arguments and help to sharpen them:

• Since the discovery of the Mawangdui silk manuscript Yi Zhuan seems to be the key turning point in recent research and the cornerstone of the whole argument, it would be helpful to expand on this fact. When was the Mawangdui silk manuscript Yi Zhuan discovered? What was the effect of the discovery on the whole field? Is the author the only one recognizing the importance of the discovery? Are there other scholars concerned about the discovery? Is there a current scientific discourse going on about the discovery? Or is this paper the first one to be published on this subject?
• Key arguments are also based on Paul Tillich’s concept of faith. Hence, it would be helpful to position Tillich within this field of research. Is he the lead researcher on this subject? Why did the author choose Tillich’s concept and not another one?
• The author argues that since the modern era scholars have agreed that Confucianism is human-centered and not a religious system. It would be helpful to name the leading scholars of this debate. Is this a homogenous debate? What are the key arguments within the debate? This information would be helpful to understand the genuine nature of the proposed new argument of this text. Does this also mean that by opening up new perspectives that research and scholars are shifting now into a post-modern era? Is this an underlining intention here?
• Why is it important to explore the religious dimensions of the Dao? And why now? What is the scientific benefit of this exploration? Can this new perspective on Dao also open up new perspectives on other religious practices that previously have been only researched within a modern paradigm?

Author Response

Manuscript ID: religions-4029124

Title: The Religious Nature of “Dao” in the Yi Zhuan

Response to Reviewer 3

We sincerely thank you for your careful and generous review of the manuscript. Your insightful comments have been extremely helpful, and we have revised the manuscript with great care in response to your suggestions. All revisions are indicated in red. Below, we provide a detailed, point-by-point response to your comments:

1. Some of the key methodological and epistemological arguments remain unspoken or only superficial in regard to the gravity of the overall objective and undertaking.

Response: When first composed, this paper was grounded in conceptual clarification and propositional analysis, supported by textual evidence and logical reasoning, and engaged with multiple branches of philosophy, including metaphysics, moral philosophy, and political philosophy. Its central focus is the Religious Nature of Dao in the Yi Zhuan, with the aim of advancing scholarly understanding of the concept of Dao within the Confucian tradition. Upon carefully reviewing your comments, we recognized the need to address this point in the introduction. Accordingly, we have supplemented the introduction to present this idea as follows:

The Yi Zhuan, a key Confucian text, offers a particularly rich discussion of Dao, frequently emphasizing its religious characteristics. It stands as a representative work of Confucian Daoist thought. This paper aims to investigate the religious nature of the Dao in the Yi Zhuan through careful conceptual clarification and propositional analysis, firmly grounded in textual evidence and logical reasoning. Drawing upon multiple philosophical domains—including metaphysics, moral philosophy, and political philosophy—it seeks to deepen scholarly understanding of the concept of Dao within the Confucian tradition.

 

2. Since the discovery of the Mawangdui silk manuscript Yi Zhuan seems to be the key turning point in recent research and the cornerstone of the whole argument, it would be helpful to expand on this fact.      

（1）When was the Mawangdui silk manuscript Yi Zhuan discovered?

Response: The Silk Manuscript Yi Zhuan constitutes a key component of the Silk Manuscript Zhou Yi. It was unearthed in December 1973 from Tomb No. 3 at Mawangdui, located in the eastern suburbs of Changsha, Hunan Province, and was originally inscribed on complete silk sheets. According to the currently published transcriptions, the Silk Manuscript Zhou Yi comprises several sections, including the Sixty-Four Hexagrams, Er San Zi, Xi Ci, Yi zhi Yi, Yao, Miao He, and Zhao Li.

 

（2）What was the effect of the discovery on the whole field?

Response: The transcription and publication of the Silk Manuscript Yi Zhuan have drawn sustained scholarly attention, particularly among philosophers. By introducing previously unknown and rare materials, these manuscripts have challenged entrenched assumptions in traditional Yi studies and reshaped our understanding of early Chinese intellectual history. They have enabled more nuanced, multi-perspective investigations of Han-period Yi scholarship, substantially expanding the field and revitalizing Yi studies both in China and abroad. Notably, the Silk Manuscript Yi Zhuan has, in a broader sense, marked a shift from textual skepticism (yi gu) to textual elucidation (shi gu), thereby prompting a renewed reassessment of ancient Chinese scholarly culture.

 

（3）Is the author the only one recognizing the importance of the discovery?

Response: The authors are by no means the only scholars to recognize the significance of this discovery. Since the Silk Manuscript Yi Zhuan was unearthed over fifty-three years ago, the vast majority of scholars in Chinese philosophy who focus on the Zhou Yi and the development of Yi studies have acknowledged its profound importance.

 

（4）Are there other scholars concerned about the discovery?

Response: Many scholars have recognized the significance of this discovery. These are leading experts with extensive experience in the study of excavated texts and Yi scholarship, including Li Xueqin(李学勤), Xing Wen(邢文), Chen Songchang(陈松长), Ding Sixin(丁四新), Liao Mingchun(廖名春), and Ha Hanyi(夏含夷), etc. They have published numerous books on the topic and contributed widely to leading journals with articles on the Silk Manuscript Yi Zhuan, as reflected in the references and endnotes of this paper.

 

（5）Is there a current scientific discourse going on about the discovery?

Response: Scholarly discussion of the Silk Manuscript Yi Zhuan has been extensive. Unearthed in 1973 and first studied in 1974, it has been the subject of over fifty years of research. Scholars in China and abroad have examined it from multiple perspectives, making it the focus of a substantial body of academic literature. In particular, within the Chinese scholarly community, its significance is now widely recognized across literature, philosophy, and history.

 

（6）Or is this paper the first one to be published on this subject?

Response: This paper is not the first to address the Silk Manuscript Yi Zhuan, but it is the first to integrate the textual materials of the extant modern Yi Zhuan with those of the Silk Manuscript Yi Zhuan in order to examine the Religious Nature of  Dao within the text.

 

（7）Response: 

The questions and suggestions you raised have been highly insightful for us. In response, the introduction has been expanded to provide a more detailed account of the text’s chronological context and background, with the corresponding references and Chinese quotations added to the endnotes. The revised introduction is presented below:

For a long time, research on the Yi Zhuan has primarily relied on the extant modern version. In December 1973, the Silk Manuscript Zhou Yi was unearthed from Tomb No. 3 at Mawangdui, located in the eastern suburbs of Changsha, Hunan Province. Its contents include the sixty-four hexagrams of the Yi Jing as well as several chapters of the Yi Zhuan, such as Er San Zi, Xici, Yi Zhi Yi, Yao, Miu He, and Zhao Li. The chapters of the Silk Manuscript Yi Zhuan correspond only partially to those of the extant modern Yi Zhuan—including the Tuan Zhuan, Xiang Zhuan, Xici Zhuan, Shuo Gua Zhuan, Wen Yan Zhuan, Xu Gua Zhuan, and Za Gua Zhuan—with the majority of content differing significantly. This discovery attracted considerable scholarly attention, prompting researchers to conduct multi-dimensional and in-depth studies of Yi Xue based on this new material, thereby greatly broadening the scope and perspective of research in the field. The extant modern Yi Zhuan was likely compiled between the mid-Warring States period and the early Han Dynasty, with the Silk Manuscript Yi Zhuan dating to approximately the same period. The two versions complement each other in content, often serving to reinforce and expand upon one another. This paper will integrate both the modern version and the Silk Manuscript Yi Zhuan to explore the material.

 

3. Key arguments are also based on Paul Tillich’s concept of faith. Hence, it would be helpful to position Tillich within this field of research. Is he the lead researcher on this subject? Why did the author choose Tillich’s concept and not another one?

Response: Paul Tillich is widely recognized as a leading figure in twentieth-century theology and religious studies. This paper draws on his conceptual framework because Tillich approaches religiosity from a metaphysical perspective, with particular emphasis on the inner structure of thought. His approach is especially helpful in addressing a long-standing issue in Confucian studies: although Confucian thought is neither theocentric nor organized around institutional religion or formal ritual systems, it nonetheless engages deeply with ultimate human concerns—such as Dao, Heaven, human nature, and fate—and thus manifests a distinctive form of religiosity. Accordingly, this paper argues that Tillich’s conception of faith provides a productive lens for interpreting the religious dimension of Confucian thought, especially for elucidating the religious nature of Dao in the Confucian classic Yi Zhuan. From this perspective, the Yi Zhuan’s discourse on Dao can be read in a new and illuminating light.

 

4.（1）The author argues that since the modern era scholars have agreed that Confucianism is human-centered and not a religious system. It would be helpful to name the leading scholars of this debate.

Response: Regarding this point, the original text in this paper is as follows: 

Since the modern period, scholars have largely agreed that Confucianism, as a cultural system, is fundamentally human-centered. It is not theocentric, lacks formal religious institutions or organization, and does not involve prescribed religious rituals, and thus does not fit the typical definition of a religion. Nevertheless, it exhibits profound religious qualities and plays a role in society similar to that of religion.

This view has been advanced by many scholars, including Tu Weiming(杜维明), Mou Zhongjian(牟钟鉴), Roger T. Ames(安乐哲), Yang Zebo(杨泽波), Huang Yushun(黄玉顺), and Dong Ping(董平), etc. In the revised manuscript, their arguments and sources are discussed in detail in endnote 2, with accompanying Chinese quotations, as shown below:

Endnote ii: See Tu Weiming 杜维明. 2013. Zhong Yong: Lun Ruxue de Zongjiaoxing 《中庸》：论儒学的宗教性.  [Zhong Yong: On the Religious Nature of Confucianism], translated by Duan Dezhi 段德智, Beijing 北京: Shenghuo. Dushu. Xinzhi Sanlianshudian生活·读书·新知三联书店, 英文二版前言p.2:“如果我们把儒家之道规定为人文主义，则这种道所象征的便是一种兼容的而非排他的人文主义”；中文版序言p.9:“在比较文明的格局之中， 强调儒家人文精神的宗教性， 无非是要阐明儒家的人生哲学虽然入世，但却有向往天道的维度。” Mu Zhongjian and Zhang Jian 牟钟鉴、张践. 2007. Zhongguo Zongjiao Tongshi 中国宗教通史 [A Comprehensive History of Chinese Religion], Beijing 北京: Zhongguo Shehui Kexue Chubanshe 中国社会科学出版社, p.3:“儒学是一种以人为本位的伦理型人文学说，它不是宗教，因为宗教必须以神为本位并有‘彼岸’的追求；不过儒学有一定的宗教性，而且给予中国历史上各种宗教的世俗化过程以重大影响。” Roger T.Ames. 安乐哲. 2019. Zongjiaoxing—Rujia shi de Sikao 宗教性—儒家式的思考 [Religiosity—Confucian Reflections], in Jidujiao Wenhua Xuekan 基督教文化学刊 [Journal of Christian Culture Studies], Issue 2, p.64:“儒家宗教体验本身是一个繁荣的社群的产物，在这个社群中，宗教生活的品质是公共生活品质的直接后果。代代相传的儒家神圣性，不仅是社群繁荣的根本，是文化赖以建立的基础，更是人类不断获取新的生活品质的根源。它是以人为中心（humancentered）的，而不是以上帝为中心（God-centered）的，其宗教性是通过对角色和关系施以其恰当的‘礼’并完善人类的经验而产生。” Yang Zebo 杨泽波. 2006. Cong Yitianlunde Kan Rujia daode de Zongjiao Zuoyong 从以天论德看儒家道德的宗教作用 [On the Religious Role of Confucian Morality from the Perspective of Heavenly Morality], in Zhongguo Shehui Kexue中国社会科学, Issue 3:“现在很多学者均认同这样一个观点：儒学不是典型的宗教，却有着宗教的作用。儒学之所以有如此奇特的现象，奥秘在于儒学有一个独特的天论传统。” Huang Yushun 黄玉顺. 2002. Guanyu Ru Dao Fo de Zongjiao Chaoyuexing Wenti 关于儒道佛的宗教超越性问题  [On the “Religious Transcendence” of Confucianism, Buddhism, and Daoism], in Beijing Ligong Daxue Xuebao (Shehui Kexue Ban) 北京理工大学学报（社会科学版） [Journal of Beijing Institute of Technology (Social Sciences Edition)], Issue 2:“宗教总是以承认个体灵魂不朽或者可以不朽为前提的。如果我们承认这个前提‚那么‚结论自然就是：儒学显然并不是确切意义上的宗教。” Dong Ping 董平. 2020. Ruxue de Xinyang Jiangou jiqi “Leizongjiaoxing” 儒学的信仰建构及其类宗教性 [The Construction of Belief in Confucianism and Its “Quasi-Religious Nature”], in Zhongguo Ruxue [Chinese Confucian Studies], Vol. 15, Beijing 北京: Zhongguo Shehui Kexue Chubanshe 中国社会科学出版社, p.266:“儒学本身并不缺乏信仰系统，也并不缺乏基于其信仰系统而引导出来的行为实践系统，但在信仰表达的外观上，它却缺乏一个相对完善的独特的‘仪轨’体系与作为信仰者之组织的‘教会’。” For a definition of religion, see Émile Durkheim. 2011. Zongjiao Shenghuo De Jiben Xingshi 宗教生活的基本形式. [The Elementary Forms of Religious Life], translated by Qu Dong and Ji Zhe, Beijing: Shangwu Yinshuguan 商务印书馆, p.58, which records Durkheim’s definition of religion: “宗教是一种与既与众不同，又不可冒犯的神圣事物有关的信仰与仪轨所组成的统一体系，这些信仰与仪轨将所有信奉它们的人结合在一个被称之为‘教会’的道德共同体之内。” Bertrand Russell. 2010. Zongjiao yu Kexue 宗教与科学. [Religion and Science],  translated by Xu Yichun and Lin Guofu, Beijing: Shangwu Yinshuguan 商务印书馆, 2010, p.2:“历史上著名的大宗教都具有三个方面:（1）教会，（2）教义，和（3）个人道德法规。”

 

（2）Is this a homogenous debate? What are the key arguments within the debate?

Response: Based on further examination, we understand a “homogenous debate” as one in which opposing positions share largely the same problem awareness, conceptual framework, and evaluative criteria, causing the discussion to circulate within a single logical space without producing genuine theoretical divergence. If this definition is accepted, the debates among the aforementioned scholars may not be considered homogenous, since their criteria for defining Religious Nature differ substantially. This paper follows Paul Tillich’s approach to the criteria of Religious Nature and adopts an internal standard centered on the characteristics of thought itself.

The key point in these debates is that Confucianism is a human-centered cultural system rather than a theocentric religious one, yet it exhibits a profound Religious Nature and functions in ways analogous to religion in social life. However, the meaning of “Religious Nature” in these discussions remains unclear.

 

（3）This information would be helpful to understand the genuine nature of the proposed new argument of this text. Does this also mean that by opening up new perspectives that research and scholars are shifting now into a post-modern era? Is this an underlining intention here?

Response: We sincerely appreciate your guidance. However, there is currently insufficient evidence to suggest that research on the Religious Nature of Confucianism has entered a post-modern era, nor is this the aim of this paper. Rather, this paper seeks, using a new standard, to show that the thought centered on the concept of Dao in the Yi Zhuan possesses a Religious Nature, with the aim of fostering dialogue between philosophical and religious approaches to the text.

 

5. Why is it important to explore the religious dimensions of the Dao? And why now? What is the scientific benefit of this exploration? Can this new perspective on Dao also open up new perspectives on other religious practices that previously have been only researched within a modern paradigm?

Response: Examining the religious dimension of Dao in the Yi Zhuan is important because Dao in the Chinese tradition has long encompassed both philosophical and religious aspects. Yet studies of the Yi Zhuan have tended to emphasize its philosophical and humanistic significance while neglecting its religious dimension. If Confucian thought is understood as possessing an inherent Religious Nature, it is likely to manifest in ways distinct from those of Western religions. Recognizing this difference allows for a more global perspective on culturally specific forms of religiosity. Accordingly, we have added a paragraph to the introduction highlighting the significance of exploring the Religious Nature of Dao, as shown below：

The concept of Dao in the Yi Zhuan operates both as a philosophical category and as an expression of religious nature. Contemporary scholarship on Yi Xue has largely concentrated on the philosophical dimensions of Dao in the extant modern version and the Silk Manuscript Yi Zhuan, frequently neglecting its religious dimension—a tendency that has drawn critical attention from some scholars. A close examination of the materials reveals that the Silk Manuscript Yi Zhuan places greater emphasis on issues of governance, such as the relationships between Dao and virtue, rulers and subjects. In fact, this focus deepens our understanding of the religious ethical practices arising from the Daoist philosophy within the Yi Zhuan.

The scholarly value of this approach lies in its examination of religious elements across diverse traditions through propositional analysis grounded in the internal structure of thought itself. We further suggest that this perspective may offer new avenues for studying religious practices that have previously been approached primarily within modern frameworks, provided that such inquiry rests on coherent criteria and is supported by relevant textual evidence.

 

Once again, we would like to express our sincere thanks. Your careful and constructive suggestions have greatly improved our manuscript. With our best wishes to you.

Round 2

Reviewer 1 Report

Comments and Suggestions for Authors

Your paper is much better. You may want to polish your abstract, since this is the first thing people will read. The same can be said for your conclusion.

Author Response

Manuscript ID: religions-4029124

Title: The Religious Nature of “Dao” in the Yi Zhuan

Reviewer 1

Comments and Suggestions for Authors

Your paper is much better. You may want to polish your abstract, since this is the first thing people will read. The same can be said for your conclusion.

Response to Reviewer 1

We sincerely appreciate your continued patience and thoughtful suggestions. We fully accept your recommendations and have accordingly made substantive revisions to both the abstract and the conclusion. In addition to refining the language for clarity and precision, we have added further academic insights to better emphasize the originality and contribution of this paper.

Presented below are the second-round revisions to the abstract and conclusion, with all changes highlighted in blue:

Abstract

Confucian thought inherently contains a religious dimension, with its core concept, “Dao,” serving as its principal expression. The Confucian classical text Yi Zhuan, built upon the Dao of Yin and Yang, presents a system imbued with religious significance. Scholarship on the Yi Zhuan has largely approached its theory of Dao from a human-centered philosophical perspective. By contrast, this paper examines the religious nature of Dao in the Yi Zhuan, as expressed through four key dimensions. In its worldview, Dao is the universal foundation of all existence, It permeates the world through the Dao of Yin and Yang, accounting for the generation and transformation of all things. In the realm of values, Dao serves as the ultimate source, guiding individuals in cultivating virtue and realizing their true nature, thus fostering the moral ideal of unity between Heaven and humanity. Within the sphere of norms, Dao acts as the foundation of ethical principles, directing individuals in the construction of moral frameworks for the real world. This framework is realized through the divine teachings of sages and the understanding of Dao by persons in high station and exemplary persons. In religious and ethical practice, Dao serves as the ultimate point of reference for meaning, with the belief that deviation from Dao results in misfortune, while adherence brings blessings. It calls for individuals to seek practical wisdom, cultivating an awareness of the times and acting in harmony with them, thus providing a foundation for one’s life and purpose, thereby presenting a distinctive Eastern approach to religious and ethical living. This approach offers a new perspective on the interpretive tradition of the Yi Zhuan and its place in contemporary religious studies, while fostering dialogue between philosophical and religious approaches to the Yi Zhuan and Confucian thought more broadly.

Conclusions

In summary, the discussion of Dao in the Yi Zhuan follows the Confucian tradition of elevating the concept of Dao, and through the construction of the Dao of Yin and Yang, the concept of Dao functioning as a transcendent and unconditional principle that underlies all particular existences. This understanding of religious nature is based on its intrinsic features, shifting the focus from external ritual and institutional forms to its underlying metaphysical foundations. Paul Tillich’s account of the Ultimate is rooted in metaphysics, highlighting a clear concern with the foundations of thought. Confucianism’s focus on Dao as the Ultimate gives its thought a clear and pronounced religious nature. In the worldview, Dao is the fundamental principle upon which all things depend for their existence and movement. It runs through all things via the Dao of Yin and Yang, explaining the generation and transformation of all things. In the realm of values, Dao is the ultimate source of value. It guides individuals to cultivate virtue and realize the moral construction of the unity of Heaven and humanity, achieving integration of higher and lower, internal and external dimensions. In the domain of norms, Dao serves as the foundation of norms, guiding individuals in the construction of ethical standards in the real world. This construction is realized through the sage’s teachings, which are based on the divine Dao, and through the understanding of Dao by persons in high station and the exemplary persons. In religious and ethical practice, Dao serves as the foundation for meaning, emphasizing that violating the Dao brings misfortune and assuring them that adhering to the Dao brings blessings. It urges individuals to pursue practical wisdom by acting in accordance with the appropriate timing, providing them with a secure foundation and sense of purpose in life. This reflects a unique, Eastern religious-ethical way of life. By highlighting the religious nature of Dao in the Yi Zhuan, this study challenges earlier philosophical, human-centered interpretations and offers new perspectives for rethinking the Yi Zhuan—and Confucian thought more broadly—within its intellectual tradition and contemporary religious studies, fostering dialogue between philosophical and religious approaches.

 

Once again, we sincerely thank you and send our best regards.

Reviewer 3 Report

Comments and Suggestions for Authors

The author has addressed the recommended comments and questions that were stated within the first review with depths and clarity. The text is very well improved.

The text could be improved even further if the uniqueness of the novel perspective and argument (understanding the concept of the “Dao” as a religious one, rather than a human-centered one as was done by scholars before) would be strengthened in three places: abstract, introduction and conclusion. It seems that the current text is still a bit reluctant in these three sections in relation to the outstanding academic benefits and novelty of insights and findings that are presented in all other chapters.

Presenting an “Eastern religious-ethical way of life” (759) based upon the analyzed data as sources of religious concepts can be understood as a potential breakthrough within current religious studies and seems to open up a new understanding of Confucianism, its tradition, heritage and also its current position within religious studies.

Therefore, I am recommending minor revisions to improve the text to its full potential.

Author Response

Manuscript ID: religions-4029124

Title: The Religious Nature of “Dao” in the Yi Zhuan

Reviewer 2

Comments and Suggestions for Authors

The author has addressed the recommended comments and questions that were stated within the first review with depths and clarity. The text is very well improved.

The text could be improved even further if the uniqueness of the novel perspective and argument (understanding the concept of the “Dao” as a religious one, rather than a human-centered one as was done by scholars before) would be strengthened in three places: abstract, introduction and conclusion. It seems that the current text is still a bit reluctant in these three sections in relation to the outstanding academic benefits and novelty of insights and findings that are presented in all other chapters.

Presenting an “Eastern religious-ethical way of life” (759) based upon the analyzed data as sources of religious concepts can be understood as a potential breakthrough within current religious studies and seems to open up a new understanding of Confucianism, its tradition, heritage and also its current position within religious studies.

Therefore, I am recommending minor revisions to improve the text to its full potential.

Response to Reviewer 2

We sincerely thank you once again for your careful review and insightful suggestions, which have greatly helped to highlight the originality of this paper.

We fully agree with your recommendations and have accordingly made substantive revisions to the abstract and conclusion, primarily incorporating the points you raised.

After a careful review of the introduction, we found that its first and final paragraphs already convey your suggested interpretation in a thorough and coherent manner, effectively emphasizing both the identification and treatment of the issue. Therefore, no further changes were made to the introduction.

Presented below are the second-round revisions to the abstract and conclusion, with all changes highlighted in blue:

Abstract

Confucian thought inherently contains a religious dimension, with its core concept, “Dao,” serving as its principal expression. The Confucian classical text Yi Zhuan, built upon the Dao of Yin and Yang, presents a system imbued with religious significance. Scholarship on the Yi Zhuan has largely approached its theory of Dao from a human-centered philosophical perspective. By contrast, this paper examines the religious nature of Dao in the Yi Zhuan, as expressed through four key dimensions. In its worldview, Dao is the universal foundation of all existence, It permeates the world through the Dao of Yin and Yang, accounting for the generation and transformation of all things. In the realm of values, Dao serves as the ultimate source, guiding individuals in cultivating virtue and realizing their true nature, thus fostering the moral ideal of unity between Heaven and humanity. Within the sphere of norms, Dao acts as the foundation of ethical principles, directing individuals in the construction of moral frameworks for the real world. This framework is realized through the divine teachings of sages and the understanding of Dao by persons in high station and exemplary persons. In religious and ethical practice, Dao serves as the ultimate point of reference for meaning, with the belief that deviation from Dao results in misfortune, while adherence brings blessings. It calls for individuals to seek practical wisdom, cultivating an awareness of the times and acting in harmony with them, thus providing a foundation for one’s life and purpose, thereby presenting a distinctive Eastern approach to religious and ethical living. This approach offers a new perspective on the interpretive tradition of the Yi Zhuan and its place in contemporary religious studies, while fostering dialogue between philosophical and religious approaches to the Yi Zhuan and Confucian thought more broadly.

Conclusions

In summary, the discussion of Dao in the Yi Zhuan follows the Confucian tradition of elevating the concept of Dao, and through the construction of the Dao of Yin and Yang, the concept of Dao functioning as a transcendent and unconditional principle that underlies all particular existences. This understanding of religious nature is based on its intrinsic features, shifting the focus from external ritual and institutional forms to its underlying metaphysical foundations. Paul Tillich’s account of the Ultimate is rooted in metaphysics, highlighting a clear concern with the foundations of thought. Confucianism’s focus on Dao as the Ultimate gives its thought a clear and pronounced religious nature. In the worldview, Dao is the fundamental principle upon which all things depend for their existence and movement. It runs through all things via the Dao of Yin and Yang, explaining the generation and transformation of all things. In the realm of values, Dao is the ultimate source of value. It guides individuals to cultivate virtue and realize the moral construction of the unity of Heaven and humanity, achieving integration of higher and lower, internal and external dimensions. In the domain of norms, Dao serves as the foundation of norms, guiding individuals in the construction of ethical standards in the real world. This construction is realized through the sage’s teachings, which are based on the divine Dao, and through the understanding of Dao by persons in high station and the exemplary persons. In religious and ethical practice, Dao serves as the foundation for meaning, emphasizing that violating the Dao brings misfortune and assuring them that adhering to the Dao brings blessings. It urges individuals to pursue practical wisdom by acting in accordance with the appropriate timing, providing them with a secure foundation and sense of purpose in life. This reflects a unique, Eastern religious-ethical way of life. By highlighting the religious nature of Dao in the Yi Zhuan, this study challenges earlier philosophical, human-centered interpretations and offers new perspectives for rethinking the Yi Zhuan—and Confucian thought more broadly—within its intellectual tradition and contemporary religious studies, fostering dialogue between philosophical and religious approaches.

 

Once again, we sincerely thank you and send our best regards.

 

Author Response File: Author Response.docx