In Time and Space in Chinese Culture (1995), Harbsmeier contributed a paper which challenged Granet’s view that the Chinese did not have an abstract notion of time at all, and refered to a paper of mine published in 1974. I would like to clarify my own position by pointing out that, my assertion was only that abstractions employed in mathematical and natural sciences in the West as applied to temporal sequence in divorce of content were alien to the Chinese tradition. A similar viewpoint was expressed in Li-chen Lin’s article: “The Notions of Time and Position in the Book of Change and Their Development” in the same collection of essays. So, I take her paper as my point of departure to study the formation of the Yi-Jing’s philosophy of time and history from a developmental point of view. I refer only to the text of the classic and the so-called Ten Wings attached to it, and propose to discuss five aspects of the philosophy of time and history implicit in the Yi-Jing as follows: 1. the idea of yao-wei (position of component lines); 2. the idea of shih-zhong (timeliness); 3. the interdependence between immanence and transcendence; 4. the interdependence between subjectivity and objectivity; 5. a dialectics without definite programs. This classic has profoundly inf1uenced the traditional Chinese way of thinking, which refuses to separate form from content, time from space, value from existence, subjectivity from objectivity, and immanence from transcendence. Such thought is in sharp contrast to the mainstreams of Western thought. The most interesting feature is that the Chinese view has a dialectics without any definite program, as the cycle of sixty-four hexagrams ends with the hexagram: “not yet accomplished”, which leads to a new cycle with new content. Thus, history does not have a telos, no matter whether it is the Last Judgment Day, or Absolute Spirit, or Classless Society.