『역위건착도』의 ‘역지삼의’에 나타나는 윤리관 - 『춘추번로』의 삼강론과 비교하여 -

석미현 ( Seok Mihyun ) 단국대학교 동양학연구원 2024 동양학 Vol.- No.95

The purpose of this paper is to compare and examine the ethics between the monarch and subject, between the father and son, and between the husband and wife in the “Three meanings of Yi(易之三義)” of Yiwei-Qianzaodu with the ‘Theory of three basic principles(三綱論)’ of Chunqiufanlao. In the Yiwei-Qianzaodu, included the relationship of humanity in the ‘Three meanings of Yi(易之三義)’ and attracted the ethical order of human society into the system of natural order. It is well represented through the Buyi(不易) and the Bianyi(變易). When limited to human society, the Buyi(不易) corresponds to an immutable social structure that must be observed under the Patriarchal society or feudal society, that is, a universal ethical system. Accordingly, scholars understand that the Yiwei-Qianzaodu only has the view that the feudal class order cannot be changed, In fact, it also assumes a changeable human relationship that can collapse the relationship between the monarch and subject, and between the husband and wife, if it does not match the morality of the individual. This is called the individual ethical system that appears in the Bianyi(變易). And the Bianyi(變易) was explained through the concept of ‘Bianjie(變節)’ that implies the justification of actions to restore to the correct order system and the traditional marriage view that families should be made according to the harmony of Yin(陰) and yang(陽). In other words, ‘Theory of three basic principles(三綱論)’ of the Chunqiufanlao was established as an absolute and vertical command system, and it had an absolute ethical system that went beyond the universal ethical system of the Buyi(不易), while the Yiwei-Qianzaodu emphasized the relative human relations based on individual morality. This difference is explained through the different ‘Yin-Yang’ views and the influenced or not from ‘Covernance under filial piety(孝治)’ applied to human relations.

주역과 천문의 결합, 괘기상수역론 고찰

김일권(Kim, Il-Gwon) 한국도교문화학회 2015 道敎文化硏究 Vol.43 No.-

『주역』은 유교뿐만 아니라 도교, 불교 등 동아시아의 3대 고전종교가 공히 중시한 고대 경전이다. 음과 양의 두 부호를 갖고 천지자연의 원리를 해명하려는 흥미로운 이론이어서 고대로부터 지금까지 우리를 비롯한 동아시아 사상과 문화에 지대한 영향을 끼쳐왔다. 『주역』의 경문 자체에 대한 연구가 여전히 중요하지만 그 주역적인 관점을 갖고 천지자연을 해석해온 역사 곧 주역사상사의 흐름을 이해하는 일은 우리 문화사 연구에 더욱 중요한 작업이다. 주지하듯 주역사상은 수천년간 천문학, 한의학, 음악학, 지리학 등 제반 전문 분야로 확산되어 갔으며, 그 중에서 본고는 바로 주역사상사 측면에서 천문학의 분야를 해석하는 이론으로 개발되었던 한대의 괘기상수역론 이해를 고찰하고자 하였다. 괘기상수학은 주역적 음양 관점을 시간과 천문의 해석에 도입한 것으로 중국 고대에 개발된 이래 조선시대 사상에서까지 큰 반향을 불러일으켰다. 태양이 24절기를 따라 1년간 승하고 쇠하는 소장변화를 12소식괘로 해석하는 관점은 시간과 천문의 인식을 매우 직관적이고 원리적으로 이해하도록 하였다. 시간과 방위를 일치시키는 해석에도 주역사상은 크게 개입되어 있으며, 본고에서는 그 예시로 사신도와 28수 별자리가 결합되는 문제 등을 다루었고, 앙관천문과 부찰지리의 방위대칭이 이루어지는 관점을 시각적인 도해로 개발하여 설명하고자 하였다. 전체적으로 음양소식의 팔괘를 기반으로 펼치는 주역의 역리사상 면모를 좀더 다각적으로 심화하고자 노력하였다. The Book of Change (I-ching) is a main text for the Taoism and the Buddhism as well as the Confucianism. All three major classical East Asian religions regarded it as an important bible. The I-ching explains the principles of nature and cosmos’s composition with only two signs of yin and yang. As this is very interesting theory, the Book has more important influences to us of our East Asian thought and culture. Among that many change theories, a certain concern grew for explaining the time sequence during one solar year. Ancient the former Chinese Han people developed to combine the knowedge of ancient astronomy and mystic natural image-numerology. As last, they established what we called a complex theory of trigram-solar terms, in Korean, Goe-gi-sang-soo-yok theory. This is a kind of numerology, explaining how the seasonal change interworks with the image of eight trigram. The Goe means eight trigram from yin-yang change, and the Gi means 24 solar terms during one year change. This is an important achievement in connetion with ancient astronomy and the I-ching theory. In my article, I effort to show the process of combining those two scopes into a new Goe-gi theory. At a late date, as a way of unifying quite different time and space, astronomical elements such as four guardian gods and twenty eight constellations are introduced in the Goe-gi theory.

한대(漢代) 출몰한 불역(不易)개념에 관한 연구

엄진성 ( Jin Sung Uhm ) 한국동서철학회 2012 동서철학연구 Vol.66 No.-

This paper aims to study the concept of immutability formed after the Han time. Immutability can be understood as un unchangeable structure of law. However in the case the immutability can conflict with the traditional reading in I-Ching (易經) in which the change is the crux. It is because if the immutability is accepted as its dictionary definition ``the form or nature of objects does not change``, it can be understood as stationary and ontic concept. The principle of change, in fact, is inherent in I-Ching, yet it has been specifically conceptualized since I-Ching was inherent in I-Ching, yet it has been specifically conceptualized since I-Ching was made in the Han time. I-Ching explains the infinite change on the basis of Ying and Yang. Futhermore the change generated at this moment sees Yin and Yang as modality with different attributes, not as stationary true nature, so it prevents the contradiction that may occur due to ontic concept. In addition, if infinite change is understood as its reaction, the change itself that occurs restlessly can be the law itself. Thus, if the change that is infinitely working is accepted as the law and the relation between them is understood as the structure of immutability of law, the change and the immutability become the same concept with the difference in expression only. This becomes more apparent when its subject is the nature that is working restlessly. However, the immutability applies to a human relationship, such as the relationship between the high and the low, the relationship between the ruler and the ruled, and the relationship between husband and wife as well as nature. This is an attempt to understand the relation between humans and nature as an analogic relationship, which is one of the features of the thoughts in the Han time. The concept of immutability needs to be understood on the bases of the features of the times. In conclusion, immutability is the concept born in the process: the status of interpretor of the world is secured through the awakening of humans themselves and through this the appropriateness of human behaviors is established.

정현(鄭玄)의 참위이해(讖緯理解)와 그 사회·정치적 함의 - 감생제설과 우주생성론을 중심으로 -

박동인 ( Park Dong In ) (사)율곡연구원 2021 율곡학연구 Vol.44 No.-

The purpose of this study is to find out the understanding of Chen-Wei of ZhengXuan who lived in the end of East-Han dynasty and its socio-political mplications. My initial problem was that ZhengXuan, a great Confucian scholar who synthesized Han dynasty's New-Text and Old-Text Scholarships, why did he comment on scriptures with Chan-Wei-Shuo and the Chan-Wei-Books?“ This is because ZhengXuan's Chen-Wei comments and the understanding of Chen-Wei use seemed to be a factor in fading the Confucian of ZhengXuan. However, as a result of the study, it was discovered that ZhengXuan had a socio-political reason for annotating the scriptures with Chen-Wei and annotating the Chen-Wei books. First of all, ZhengXuan lived in a Confucian country where scriptures were used to determine national significance since the West-Han dynasty. However, it was because the contents of the scriptures alone could not actively respond to the diversifying social and political demands. And since WangMang, who founded the Xin dynasty as Chen-Wei, and GuangWuDi, who founded the East-Han dynasty, highly respected Chen-Wei, many people in the East-Han dynasty era, from the royal princes to the common people, have turned to Chen-Wei. Because it took precedence over the scriptures. This is because Chen-Wei-Shuo was more useful in persuading the people because the people respected Chen-Wei as Nei-Xue. In addition, as the young emperor repeatedly ascended the East-Handy era, relatives on their maternal side and eunuchs prevailed, and the people's livelihood was devastated by their tyranny. In ZhengXuan's view, Chan-Wei-Shuo was the most useful means to defend the absolute right of the emperor from the tyranny of the relatives on their maternal side and the eunuchs and to guarantee the legitimacy of Liu-Han dynasty's regime in this situation. This is the reason why ZhengXuan was interested in Gan-Sheng-Di-Shuo, Wu-Xing-Xiang-Shuo, and the cosmologies of Dao-Qi-Er-Yuan-Lun, which I dealt with in this text. In the Chen-Wei books, there are many unusual birth stories about the Shou-Ming monarch, the saint, and the teachers of the Shou-Ming monarch, and these are the birth stories of King FuXi, HuangDi, Yao, and Tang. Of course, the Chen-Wei books emphasized the unique birth story of these Shou-Ming monarchs to indirectly guarantee the legitimacy of Han-Gao-Zu Liu Bang's founding of Han dynasty and the legitimacy of the Liu-Han regime's people's rule. The reason the birth of KongZi was mythized is because he saw that he devised the system for the Han dynasty. ZhengXuan used this Gan-Sheng-Di-Shuo from the Chen-Wei books as it was for his commentary on the scriptures. A representative example of this is the section of Mao-Shi「Shang-Song·Xuan-Niao」. While commenting on 「Shang-Song·Xuan-Niao」, ZhengXuan accepted the story of the birth of Xia(契), the progenitor of King Tang, based on Chan-Wei-Shuo, unlike Mao-Shuan. And, like Chan-Wei-Shuo, he recognized King Tang as a Shou-Ming monarch born in response to Hei-Di. This was because it became the logic to defend Wu-Xing-Xiang-Shuo, which was desperately requested by the government at the end of the East Han dynasty. Meanwhile, ZhengXuan also accepted Dao-Qi-Er-Yuan of Yi-Wei-Gan-Zao-Du through Yi-Wei-Gan-Zao-Du Shang and Xia. Yi-Wei-Gan-Zao-Du fuses the cosmology of Taoism and Zhou-Yi to distinguish Tao-Yi from metaphysics and Tai-Chu(Qi), Tai-Shi(Xing), and Tai-Su(Zhi) from metaphysics. At that time, the Dao-Qi-Er-Yuan-Lun’s theory of cosmogenesis was used to mystify ‘Dao’, the first place of cosmic generation, to secure the absolute authority of the emperor corresponding to that position socially and politically. Yi-Wei-Gan-Zao-Du applies this principle as it is, and by separating the seat of 'Tai-Yi' from the rest, it defends the absolute right of the emperor. This is the reason why ZhengXuan accepted Dao-Qi-Er-Yuan-Lun as originally intended in commenting on Yi-Wei-Gan-Zao-Du. However, ZhengXuan did not stop there and reconstructed the logical process of universe creation much more precisely than Yi-Wei-Gan-Zao-Du. Whereas Yi-Wei-Gan-Zao-Du mentions only the numbers one, seven, and nine, which are Yang's numbers, ZhengXuan goes one step further, two(二), six(六) and eight (八) which are Yin’s numbers, are inferred. And by revealing that Qi(氣) is always operating in the undercurrent not only in the Tai-Chu state, but also in the stages of Tai-Shi(Xing) and Tai-Su(Zhi), all beings are created by the two Qi of Yin and Yang. Because it was discovered that they exist. In this way, Zhengxuan's Yi-Wei-Gan-Zao-Du’s commentary can be evaluated as achieving both political and philosophical objectives.