역(易)의 선후천(先後天)에 관한 연구(硏究)-학산(鶴山) 이정호(李正浩) 선생(先生)의 역철학(易哲學)을 중심으로- = A study about the “Theory of XianHoutian(先後天論)” of “Yi(易)”-Centrally Haksan(鶴山) Lee Jeong ho`s Philosophy of “Yi”-

다국어 초록 (Multilingual Abstract)

In this treatise, I will make clear the philosophy of ‘Yi(易)’ through the ‘Theory of XianHoutian(先後天論)’ of Haksan(鶴山). The ‘Yi(易)’ is the oldest of ‘Liujing(六經)’, and is called the Scriptures of Scriptures because of the other Confucianism Scriptures on the basis of this book, as before that is still being studied Throughout the era of in all countries. Usually Confucianism and Taoism are make up the main part of a school of the study of ``Yi``, on the one hand we can`t forget about the art of divination. So the Research Directions are very various -for example, Yi is considered to be a book on divination or the prophetic books, ``Tuxiang-Yi(圖象易)``, ``Xiangshu-Yi(象數易)``, ``Yili-Yi(義理易)`` and ``Xingli-Yi(性理易)`` and so on. Generally the ``Tuxiang-Yi(圖象易)`` and the ``Xiangshu-Yi(象數易)`` are based upon the theme of ``Xiantian-Yi(先天易)``, because that considers ``FuXi``s bagua(伏羲八卦)`` and ``Hetu(河圖)`` a source of ``Yi-li(易理)``. The ``Yili-Yi(義理易)`` is based upon the theme of ``Houtian-Yi(後天易)``, because that considers ``Wen-Wang``s bagua(文王八卦)`` and ``Luoshu(洛書)`` a principle of reality. Also the ``Xingli-Yi(性理易)`` is is based upon the theme of YiFu(一夫)`s ``Zheng-Yi(正易)`` -that is ``Finished-Yi(完成易)``. Haksan(鶴山) regards the FuXi`s Yi as the ``Xiantian-Yi(先天易)`` and the Wen-Wang``s Yi(文王易) as the ``Houtian-Yi(後天易)’, on the basis of upper three Yi. But if the ‘Third Yi’ -YiFu(一夫)`s ‘Zheng-Yi(正易)’ -was became ‘Houtian-Yi(後天易)’, Wen-Wang`s Yi(文王易) is changed the ‘Xiantian-Yi(先天易)’. Thus these three Yi has an organic relationships between the ‘birth’, the ‘growth’ and the ‘achievement’. And ‘FuXi`s Yi(伏羲易)’ is ‘Xiantian-Yi(先天易)’ vis-a-vis ‘Wen-Wang`s Yi(文王易)’ and ‘Wen-Wang``s Yi(文王易)` become ‘Houtian-Yi(後天易)’ vis-a-vis ‘Xiantian-Yi(先天易)’. Finally ‘FuXi``s Yi(伏羲易)’ and ‘Wen-Wang``s Yi(文王易)’ are became ‘Xiantian-Yi(先天易)`` vis-a-vis Yi``-YiFu(一夫)``s ``Zheng-Yi(正易)``. The greater part of classical scholars of the old days paid no attention to ``Xiangshu-Yi(象數易)`` but Shaoyong(邵雍) exposed XianHoutian(先後天), and suggested ``birth`` and ``growth``. However, his XianHoutian(先後天) is disengaged Xiantian(先天) and Houtian(後天) by reason of cherish ideals of Xiantian(先天). But Through the First and the Second Yi, Haksan(鶴山) exposed the Third Yi -``Zheng-Yi(正易)`` -in Chapter 6 of 「Shuoguazhuan(說卦傳)」. Thereby he establish a link between the First, the Second and the Third Yi as the Gua(卦) of the ‘birth’, the ‘growth’ and the ‘achievement’. And he made way that can interpret the Second Yi through the First Yi, can interpret the Third Yi through the Second Yi, can interpret the First Yi and the Second Yi through the Third Yi. Besides largely, he suggested world view that is the Second Yi and the Third Yi unite into one and ‘finished GuaTu(完成卦圖)’.