王夫之 易學思想에 관한 硏究 = (A) study on Wang-Fu-zhi's thought of the book of changes

다국어 초록 (Multilingual Abstract)

The significance and limits of Wang Fu-zhi's thought on I-Ching can be understood more clearly with qi yi yuan lun (氣一元論), the core idea of his philosophy. The meaning of his thought can be classified into five parts.

Firstly, Wang Fu-zhi meant to rehabilitate the learning of Chinese Classics(經學) having its roots in ideology and value of orthodoxy Confucian school during the transitional period from Ming to Qing and his thought was formed in the process of transition, from li-centered to qi-centered value system.
Wang Fu-zhi criticized the moral cultivation theory of xing li learning and Yang-ming learning and asserted that 'acting' should be focused on the moral cultivation and learning. This became a principle moment for him to from xing li learning to qi philosophy. Wang Fuzhi's criticism was not on xing ji li (Nature is priciple 性卽理), but on logical contradiction of Cheng-Zhu learning's moral cultivation system. In other words, he pointed out the logical weakness that dualized realm of qi may deteriorate into formalism. On the other hand, his criticism on Yang-ming learning, different from Cheng-Zhu learning's point of view, is focused on xing ji li itself. This was because of his historical va.luation on Yang-ming learning. He laid responsibility on Yang-ming learning, which has similar logics to heretical Daoism․Buddhism, on ideological chaos and the fall of Ming. As mentioned above, Wang Fu-zhi's criticisms on Cheng-Zhu learning and Yang-ming learning are different in detail. Yet it means the transition of value system from 'li'-centered to 'qi'-centered.

Secondly, Wang Fu-zhi succeeded and developed Zhang Zai's qi philosophy, established yi qi (一氣) as a moving noumenon(本體) and completed qi de yi xue (氣的易學) based on qi yi yuan lun (氣一元論).
Wang Fu-zhi complemented the logical problems of Zhang Zai's qi philosophy and established his own qi yi yuan lun. In this process, he completed his view on yi learning which is based on qi yi yuan lun. Wang Fu-zhi asserted that the true essence of the nature and human beings is yi qi(一氣), yin yang er qi(陰陽二氣) filled tai xu(太虛), the principle of the change is mysterious and marvelous so that it is hard to understand, and the harmonious state of yin yang er qi is tai xu. The reason he analyzed the world focusing on yi qi was that his philosophical interest shifted from abstract to concrete while he was analyzing the cause of the fall of Ming Dynasty. Therefore, he criticized the limits of Cheng-Zhu learning, succeeded qi philosophy of Zhang Zai and completed qi yi yuan lun. As a result, qi characterized his thought on I-Ching. Afterward, based on his view, terms, 'dao qi yi guan(道器一貫)' and 'tian xia wei qi(天下惟器) were established.
Thirdly, Wang Fu-zhi established a new views on the nature and human beings, based on qi yi yuan lun, and on relation between heaven and human beings, which highlights the role of a noble man(君子) who is a subject to realize the heaven's dao.
Wang Fu-zhi emphasized that human beings are the subject to supervise and also he highlighted the duty of wise man and a noble man. Besides, he asserted that the heaven, as a place of tai xu(太虛) in which qi, the substance of the universe, revolves around, is zi ran tian(自然天) that is not related to human beings' will. In this sense, zhi ran tian is, strictly speaking, 'tian ren wu guan(天人無關)'. Therefore people should not have any kind of mysterious emotions on heaven and should pay attention on what ought to be done as a noble man and try to practice it. Surely, it requires the ability of a noble man who is a subject to consolidate the way of heaven and human beings. Wang Fu-zhi's belief in a noble man as a true subject to develop civilization systemized into his views on history, 'li shi he yi(理勢合一)', on human beings, 'yan tian you ren(延天祐人)' and on the nature of human beings, 'xing ri sheng ri cheng(性日生日成)'. According to these, a new theory of heaven-human beings relation was completed.

Fourthly, Wang Fu-zhi established a new methodology for I-Ching, qian kun bing jian(乾坤竝建) and cuo zong he yi(錯綜合一).
Wang Fu-zhi asserted that each hexagrams has 12 lines, not 6, and that it is the first step to understand yi(易) to elucidate the exposed and the under-covered [lines] as working in coordination(微顯闡幽). Furthermore, 64 hexagrams and 384 line statements are all qian kun's self-development, so they change the forms as time goes by. However, eventually all of them include dao of qian kun. Understanding yi with exposed lines of hexagrams is not a proper way since it does not show the whole picture. To see the whole aspect, therefore, qian kun bing jian(乾坤竝建) should always be considered. As mentioned above, Wang Fu-zhi differentiated you ming(幽明) and you wu(有無). Which was to highlight the unlimitedness of yin yang er qi. In short, Wang Fu-zhi criticized xiang shu yi(象數易) of Han Dynasty and asserted that there would be any other principle or explanation since qi, substance of the universe, develops itself through self-cuo zong bian hua(錯綜變化).
Fifthly, Wang Fu-zhi maintained that unite zhan yi(占易)[xiang shu(象數)] and xueyi(學易)[yi li(義理)] should united and he applied the principle of yi to diverse fields such as history, the realities of life etc.
Wang Fu-zhi realized that one should analyze Zhu Xi with zhan yi and xue yi[不可偏廢], not losing balance between them. It is a noble man's duty to realize that the two of them are united and to actualize them. Besides, he maintained that even though the open(representing yin) ․the solid(representing yang) and ji xiong(吉凶) represent one spatial condition, it is also a dynamic space newly re-constructed by the action of a noble man. Therefore, Wang Fu-zhi argued that the true I-Ching is not to accept the sixty-four images and statements passively, but a noble man, subject of yi, to blaze a trail according to the time and position. In accordance with this, de shi ji xiong(得失吉凶) are obtained not through bu shi(卜筮), but only through the inside of self. Human beings' yi li and the principle of history and reality are completed by uniting human beings' zhan(占) and xue(學).

The limits of Wang Fu-zhi's thought on I-Ching can be divided into three parts.
First, he is still bounded by the moral ideology of Cheng-Zhu learning though his philosophical system tends to be modern.
Second, due to his life, life-long secluded life and isolated writing work, he lacked of academic exchange with academic world in Qing Dynasty, so that the logical development was abstruse.
Third, he was unable to accept the scientific results of the West that was transmitted in the late Ming and early Qing Dynasty. He believed that only through Zhu Xi every principles of human society can be examined.

<Keywords>
Wang Fu-zhi(王夫之), I-Ching(周易), Thought of the Book of Changes(易學思想), qi yi yuan lun(氣一元論), xing li learning(性理學), Cheng-Zhu learning(程朱學), Yang-ming learning(陽明學), xing ji li(性卽理), xin ji li(心卽理), qi philosophy(氣哲學), yi wu liang ti(一物兩體), yin yang er qi(陰陽二氣), dao qi yi guan(道器一貫), tian xia wei qi(天下惟器), tian ren wu guan(天人無關), li shi he yi(理勢合一), yan tian you ren(延天祐人), xing ri sheng ri cheng(性日生日成), qian kun bing jian(乾坤竝建), cuo zong he yi(錯綜合一), zhan yi(占易), xue yi(學易), xiang shu(象數), yi li(義理), zhan xue yi li(占學一理), ji xiong de shi(吉凶得失), Zhu Xi(朱熹), noble man(君子).

목차 (Table of Contents)

• 제1장 序 論 1
• 1. 問題提起와 硏究目的 1
• 1) 問題提起 1
• 2) 硏究目的 6
• 2. 先行硏究 檢討 및 硏究方法 7
• 1) 先行硏究 檢討 7
• 2) 硏究方法 15
• 제2장 理的易學에서 氣的易學으로 19
• 1. 批判意識의 形成過程 19
• 1) 生涯와 學問的 背景 21
• 2) 性理學에서 氣哲學으로의 旋回 34
• 2. 張載를 계승한 氣論的 體系 46
• 1) 漢學과 宋學에 대한 評價 46
• 2) 一物兩體 57
• 3. 陰陽論과 道器論 63
• 1) 太和絪縕之氣 63
• 2) 道器一貫 68
• 제3장 氣的易學에서의 自然과 人間 72
• 1. 張載와 程朱의 自然觀 批判 73
• 1) 張載·程朱의 自然과 人間 이해 73
• 2) 理와 太極의 氣的 이해 86
• 3) 程朱學에서 氣哲學으로 89
• 2. 天人分離의 自然觀 96
• 1) 陰陽二氣의 自然觀 97
• 2) 自然性으로서의 天 105
• 3) 人道에 의한 天道의 完成 109
• 3. 形而上과 形而下의 合一 116
• 1) 理勢合一의 歷史觀 116
• 2) 延天祐人의 人間觀 123
• 3) 性日生日成의 人性論 137
• 제4장 乾坤竝建과 錯綜合一 146
• 1. 乾坤竝建과 對待의 原理 146
• 1) 乾坤竝建과 對待의 의미 148
• 2) 乾坤竝建의 體用論的 이해 158
• 3) 序卦傳과 卦變論 비판 162
• 2. 錯綜과 變易의 原理 175
• 1) 錯綜과 變易의 의미 176
• 2) 錯綜에 근거한 六十四卦의 生成 183
• 3) 六十四卦로 구현된 宇宙萬物 186
• 제5장 學易과 占易의 合一 191
• 1. 彖爻와 吉凶 191
• 1) 四聖同揆와 彖爻一致 191
• 2) 學易과 占易 198
• 3) 得失吉凶一道 204
• 2. 象數와 義理의 綜合 211
• 1) 象數易과 義理易 211
• 2) 象外無道 216
• 3) 卦象을 통한 義理의 發現 220
• 제6장 結 論 226
• 1. 思想史的 意義와 限界 226
• 2. 淸代哲學史에 끼친 影響과 향후 硏究課題 231
• 參考文獻 233
• ABSTRACT 241