『관자』4편과 『할관자』의 기화우주론(氣化宇宙論)

다국어 초록 (Multilingual Abstract)

The goal of this article is to study the cosmology of Qi-Hua of Guan-Zi` four-chapters and Jie-Guan-Zi. And in this I also will search for reasons why continuously didn`t develop these the cosmology of qi-hua after this, and why was changed to the dualism of Dao-Qi(道氣二元論) in Lu-Shi-Chun-Qiu(『呂氏春秋』) and Huai-Nan-Zi(『淮南子』). In fact, After Lao-zi(『老子』)` Dao(道) and Yu-Zhou-Sheng-Cheng-Lun(宇宙生成論) was formed, Zhuang-Zi(『莊子』), Huang-Di-Si-Jing(『黃帝四經』), Guan-Zi` four-chapters, and Jie-Guan-Zi etc` Taoist school(道家) and Huang-Lao school(黃老學派) progressed them the expansion of meaning and the work of embodiment which is apply to society and politics. But Zhuang-Zi and Huang-Di-Si-Jing expanded the meaning focus on Lao-zi` Dao. On the other hand, Unlike these, Guan-Zi` four-chapters and Jie-Guan-Zi understanded as substitute Qi` concept for the Dao. Of course, Yet Dao and Qi(Jing-Qi精氣·Yuan-Qi元氣)` concept were in disorder, but a trial like this have a meaning in some respects which search for an answer about a question like next, that is, `how made being(有) from nothing(無)?`, or `how made physical matter of form out of metaphysical substance of formless?` Guan-Zi` four-chapters and Jie-Guan-Zi give well expression their effort for this. They filled in faults of Yu-Zhou-Sheng-Cheng-Lun before this time as explain between the world of the substance and a world of a phenomenon as a singular concept(Qi). But Their work discontinued. In Lu-Shi-Chun-Qiu and Huai-Nan-Zi, It converted as the dualism of Dao-Qi. The cause is four. The first, It could not answer a question like next, that is, `How a material Qi can created all things in the universe?` The second, As questions which were related to Wu-Xing-Xiang-Sheng-Shuo(五行相勝說) and Xiang-Sheng-Shuo(相生說) of Zou-Yan, If we explain between the world of nature and the world of human as a same mechanism, A human` willed efforts are meaningless, or decrease. Because Human only follow the law of nature. The Qi` mechanism of Guan-Zi` four-chapters and Jie-Guan-Zi is the same. The third, Meet a tendency of unify a country of at that time, Although Guan-Zi` four-chapters and Jie-Guan-Zi absorbed advantages of Fa-Jia(法家), Ru-Jia(儒家), Mo-Jia(墨家), and Bing-Jia(兵家), but they neglect human affairs` importance. Because they yet accepted the theory of Wu-Wei(無爲說) as a their political theory. On account of their a view-point like this, The theory of Qi` value which they insisted on also was perhaps reduced. The forth, On account of the monism of Qi(氣一元論) pursue equality of a social grade, It unfitted that at that time the class system, that is, the king(an emperor=a monarch)-a subject-the nation which demanded a classical difference. Specially It didn`t meet the demands of the time which ended conditions of the war situation through imperial one-man dictatorship. Therefore after this, there appears the dualism of Dao-Qi which search for the absolute power of emperor in Dao, Also show up Dong-Zhong-Shu(董仲舒)` theory which search for it in the heaven.

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