通过核心典籍与考古数据的科学评估探究中国哲学的发展历程
中华文明拥有五千余年的绵延传承，其中至少三千年历史可通过大量古籍文献追溯，这些典籍记载着伟大文明的丰厚历史与传统。现存文字体系确立于三千多年前，保存于商代甲骨文献之中，透过这些载体我们得以窥见中国文化根基及其文字体系的演进。尤为重要的是，周代的发展标志着中国历史的重要转折，这一时期形成的智慧结晶被汇集于《周易》——这部被孔子奉为至高智慧经典的著作。其核心文本至迟成型于距今2500年前，展现了古代中国的哲学思想及其对宇宙的认知。与《大学》《道德经》等经典共同构成的体系，为我们提供了追溯人类思想从原始状态到复杂哲学理念演变的独特窗口，这些思想深刻影响了后世生活、治理与精神领域的各个方面。这套独特的知识体系对于探索人类未来进化道路具有关键意义，其所蕴含的深刻智慧在当代仍具启示价值，促使我们以更富反思性的视角审视社会发展。
Kanaev Ilya A., Dryaeva Ella D.
Inheritance between Generations, Magic and Institutions of Power in Early China.
Voprosy Filosofii. 2023, 3, 132-144.
It is foreseen that the emergence of culture has been a key factor in human evolutionary success. However, the richness of cultural forms and significant differences between national cultures complicates the demarcation of cultural practices and natural behavior. This leads to a blurring of the concept of culture and makes possible speculations on the concept of human nature under the slogans of returning to the natural state of human beings and canceling artificial restrictions. Therefore, a clear understanding of the evolutionary continuity of the human species along with the demarcation of human consciousness and self-identity from their evolutionary predecessors is needed. The authors of this article continue the interdisciplinary study of consciousness and combine it with data from anthropology, history, and philosophy of the Chinese culture, which has been able to maintain uninterrupted continuity for more than three millennia. The most ancient magical practices of the Shang dynasty demonstrate a direct connection with some forms of prehistoric behavior, in which one should look for the foundations of the culture. Merging magic and state institutions under the leadership of the Shang clan caused the transformation of a mystical worldview into a system of more abstract philosophical concepts. The consequent development of this system in classical canons of the Zhou dynasty became the basis for the formation of the philosophy of the Changes, which reflects the most fundamental principles of the Chinese culture. This research allows us to consider the historical development of culture on a concrete example and question the essence and future of human development.
汉伊理（Kanaev Ilya A.），德利亚耶娃·埃拉·D.（Dryaeva Ella D.）
《早期中国的代际传承、巫术与权力制度》
《哲学问题》（Voprosy Filosofii）2023年第3期 132-144页
文化的出现被视为人类进化成功的关键因素。然而文化形态的丰富性与民族文化的显著差异，使得文化实践与自然行为的界限趋于模糊。这导致文化概念的泛化，并引发在”回归自然状态”口号下对人类本质概念的投机性解读。因此，需要清晰理解人类物种的进化延续性，明确人类意识及自我认同与其进化前身的本质区别。本文作者延续对意识的跨学科研究，结合人类学、历史学与中国哲学数据——中华文明保持了三千多年未间断的传承。商代最古老的巫术实践展示了与史前行为模式的直接关联，其中蕴含着文化形成的本源。巫术与国家制度在商族领导下的融合，促使神秘世界观转化为更具抽象性的哲学概念体系。这一体系在周代经典中的持续发展，成为《易》哲学形成的基础，折射出中国文化最根本的原理。本研究通过具体案例审视文化的历史发展，进而追问人类发展的本质与未来。
《大学》
中国经典译介
《大学》作为儒家核心经典之一，开篇部分源自孔子，后续注释由其弟子完成以阐发深意。本文 embody 了”成人”之道的核心原则，为中国文化与文明奠定基础，促进知识的保存与积累。这是中华文明为人类共同未来提供的宝贵财富，在当今全球变革背景下尤需深入理解。
以下是由汉伊理完成的原文翻译，最初发表于AHCI期刊，后多次重印于中国经典研究专著，以俄英双语版本流通：
大学之道，在明明德，在亲民，在止于至善。
知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。
物有本末，事有终始，知所先后，则近道矣。
古之欲明明德于天下者，先治其国；欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知，致知在格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。
自天子以至于庶人，壹是皆以修身为本。其本乱而末治者否矣，其所厚者薄，而其所薄者厚，未之有也！此谓知本，此谓知之至也。
The Way of the Great Man’s learning is to illuminate and spread the Order, to unite the people, and to uphold the highest excellence.
When one is firmly established at the height of excellence, one attains knowledge and becomes steadfast, no longer confused in one’s own states of being. The one who discerns the distinctions of their states can remain calm. The one who is calm can be at peace with themselves and with the world. The one who is at peace can care for others. The one who cares for others can fulfill the aim of their Way. Things have roots and branches; affairs have beginnings and ends. To know the order of what comes first and what follows—this is the approach to the Way.
The one who sincerely strives to illuminate and spread the Order throughout the Land begins with governing their own country. The one who would govern their country must first regulate their household. The one who would regulate their household must first cultivate their body and mind. The one who would cultivate their body and mind must first make their heart upright. The one who would make their heart upright must first attain sincerity in their states of being. The one who would be sincere in their states of being must first extend their knowledge. The extension of knowledge lies in the investigation of things. When things are investigated, knowledge is complete. When knowledge is complete, one’s states of being are sincere. When one’s states are sincere, one’s heart is upright. When one’s heart is upright, the body and mind are cultivated. When the body and mind are cultivated, the household is regulated. When the household is regulated, the country is governed. When the country is governed, there is peace throughout the Land.
The common foundation for all—from the Keeper of Haeavens to the most ordinary man—is the cultivation of body and mind. Never has it been the case that when the root is corrupted, the branches may still flourish and be well ordered. Nor can it be that what is great and important is neglected, while what is trivial and insignificant is prized. This is knowledge of the foundation. This is the utmost knowledge.
Kanaev Ilya A.
The origination of the Book of Changes.
Voprosy Filosofii, 2020, 7, 176-190.
The article continues the author’s research of the Chinese classical philosophy from the position of the modern epistemology and explores the emergence of the Book of Changes. The study starts from the historical myth about the fate of the Xia and Shang dynasties and the innovations introduced by the founders of the Zhou dynasty to the moral principles of cognition methods. The first task was to limit the arbitrariness of the ruler and coordinate their actions with the will of the people and Heaven. On the base of the epistemology’s recent achievements, the author illuminates the fundamental inefficiency of abstract moral instructions, which cannot be even noticed by the one whose will is not coherent with them. Hence, the predetermination of the cognition way is the only way to guide human behavior. The author puts forward the hypothesis that the origination of the system of Changes was a response to this particular challenge. The analysis of the oracle bones that was the official cognition practice during the Shang dynasty reveals its general mode as a “subject-object” interaction and thus confirms the given historical myth. On the base of the recent archaeological finds and comparative analysis of the cognition practices, the author presents arguments in favor of the fundamental role of hexagrams in the system of Changes and their direct origin from the previous method of the oracle bones divination. In the course of the historical development, the cognition practices had come to establish equality between the subject of cognition and the surrounding reality. The system of the Changes provides a particular method of cognition that prescribes human being to look for the actions, which are coherent with the world they are living in. Such an interaction follows the “subject-subject” mode and opens the possibility for a human being to become a real agent of action and change the world through their labor.
汉伊理（Kanaev Ilya A.）
《周易的起源》
《哲学问题》2020年第7期 176-190页
本文延续作者从现代认识论视角研究中国古典哲学的路径，探究《周易》的形成过程。研究从夏商周朝代更替的历史叙事切入，分析周代创始人对认知方法与道德原则的创新性贡献。其首要任务在于限制统治者的专断，使其行为与民众意志及天命相协调。基于当代认识论成果，作者阐明抽象道德训诫的根本局限性——当主体意志与这些规范不协调时，甚至无法觉察其存在。因此，认知路径的预设成为引导人类行为的唯一途径。作者提出假说：《周易》体系的产生正是应对这一挑战的解决方案。通过对商代官方认知实践甲骨占卜的分析，揭示其”主体-客体”互动的基本模式，印证了历史叙事的可靠性。根据最新考古发现与认知实践的比较研究，作者论证了卦爻在《周易》体系中的核心地位及其与甲骨占卜法的直接渊源。在历史发展进程中，认知实践逐步确立起认知主体与客观现实的平等关系。《周易》体系提供了一种特殊的认知方法，指引人类寻找与所处世界相协调的行为方式。这种”主体-主体”的互动模式，为人类成为真正的行动主体并通过劳动改造世界开辟了道路。