The Yizhuan constructs a temporal ethics centered on “time” (shi 時), bridging the Will of Heaven and human affairs. This ethical paradigm is primarily manifested in the tripartite conceptual framework: First, as the transcendent source of temporal ethics, “The Will of Heaven” (tianming 天命) endows the ever-changing processes of cosmic existence with a moral teleological dimension. Secondly, “Heaven’s Timing” (tianshi 天時) manifests as the Will of Heaven within specific time and spatial contexts, guiding actors to discern the operational principles of fortune and opportunity. Finally, “the Timely Mean” (shizhong 時中), as the fundamental principle of practical life, refers to the practice of acting in harmony with the times, based on the agent’s insight into the Will of Heaven and grasp of Heaven’s Timing. Its essence lies in adapting to the times to achieve the supreme realm of morality, as outlined in the Way of the Mean (zhongdao 中道). The core purpose of the temporal ethics in the Yizhuan is to emphasize understanding moral practice within the dimension of time, opposing the abstract application of moral principles divorced from specific contexts. It requires the agent to make choices aligned with the Will of Heaven at the appropriate moment, cultivating moral character and addressing complex practical matters within the flow of time.
Fuqiang Li (Sun,) studied this question.