정이천의 隨時變易的 易學觀과 理史統一의 역사철학적 지평

다국어 초록 (Multilingual Abstract)

The essay aims at presenting how we can understand the horizon of
historical philosophy in the Neo-Confucian world-view. It takes an
example concerning the history-philosophy horizon of lishitongyi (理史統
一) in Cheng Yi-Chuan’s changeology (yixue, 易學). The point of issue
is the changeological principle of suishibianyi (隨時變易). It is based upon
the methodology of yili (義理) changeology the dynamical relationship of
changeology and history which applies the concepts and categories of
Zhouyi to historical events. Cheng Yi-Chuan tries to find the historical
spirit in the thinking way of changeology on the premise that Zhouyi (周
易) is a kind of historical book. In the process of interpreting Zhouyi, he
emphasizes humanistic thinking and its social realization, and tries to
derive historical teachings from sagehood according to the spirit of the
times.
One of the methodologies for yili changeology is based on the special
relationship between changeology and history, and interprets the content
of Zhouyi based on historical facts or events. High officials describe
historical examples as narrative theories through the methodology of
yinshizhengyi (引史證易). They reveal the historical circulation law in the
context of the perspective of sagehood history and sought after an
integrated boundary where the sage spirit and the historical spirit meet.
In it, they aim at the moral state of the inner sagehood and outer kingship
(neishengwaiwang, 內聖外王). This methodology became the beginning of
removing the color of fortune-telling from Zhouyi and widely advancing
East Asian culture.
What is called historical philosophy is closely associated with how
can historical contents be understood in the applied area of changeology.
An integral dimension of historical fact and value, through historical
exemplifications, is comprehensively satisfied in the successive line of
time-spirit and history-spirit. Therefore, historical philosophy is
accordance with a new trend of historical contents. High officials tries to
find the normative canon of historical spirit in the thinking way of Song
dynasty through the understanding and interpreting of Zhouyi. In this
process, the solidity of human relationships can be made through such a
series of economic, political and cultural interactions. And they can attain
at a social realization of innovation through historical teachings from
sagehood according to the spirit of the times. It is said that changeology
provides theoretical law to history, while history provides practical
historical data to changeology. The historical spirit functions in the value
system of the periodical spirit in the Northern Song dynasty. It is
characteristic of historical philosophy which is inherent in the context of
the orthodox view of sagehood. They emphasize on the issue of correctly
understanding the heavenly principle(tianli, 天理), such as the law of
history, to connect the historical spirit and the time spirit through the
edification and guidance of sagehood. The historical spirit implied in
sagehood history is applied to a horizon of joining the sage spirit and
the historical spirit. Particularly, Cheng Yi-Chuan puts emphasis upon
the life spirit of tian-li from the context of the historical consciousness.
Consequently, in the horizon of connecting history spirit and sage spirit,
the irreversible time of the past is consciously transferred to the
reversible time of the present.
Firstly, here is a horizon of comprehending a history of Zhou dynasty
according to a narrative imagination. Narrative anecdotes of guayaoci (卦
爻辭) in Yijing, as what is called changeological narrative, has the words
of describing the historical events in Zhou dynasty. Particularly, the
historical view of sagehood implicatively reflects typical exemplifications
individual events and situations in sequence over time. A narrative view
of historical exemplifications is closely associated with the great canon of
yidao (易道). So-called yidao is focused upon elevating the meaningful
value of morality in the principle of life. It is concretized In this context,
it is possible to say that, in the historical horizon of sage-spirit, the
irreversible time of the past can be transferred to the reversible time of
the present.
Secondly, The view of the heavenly way (tiandao, 天道) si closely
associated with an integral system of human society in accordance with
the scheme of the heavenly body. The heavenly way of revolving the
heavenly body, is open to the relationships of myriad things and their
network in Nature (自然), and, furthermore, is oriented toward the rule of
humans and the canon of community to search for the general principle
of morality. The sagehood is a picture of guiding and enlightening the
relationship of society. Therefore, the spirit of sagehood has the
axiological content to make a world of humanism and give a meaningful
value to it. Consequently, the wisdom of sagehood-spirit can be applied
to human lives and their society and realized into true value of humane
way.
Thirdly, in the scholarly succession of Neo-Confucian tradition, the
heavenly principle is connected with understanding the original substance
of the universe through the theory of changeology and its thinking way.
An organic structure of constituting the supreme ultimate (taiji, 太極)
and its unfolding way is extended into the life-rule of heavenly principle,
in which all things respectively have an substance of universality and
identity for their own lives. The heavenly principle is elevated to the
moral standard and law of human nature, which provide a basic
foundation for the reality of world. Such an elevation can be made into
the ethical canon of humanity and finally enhance to the Confucian
world-view oriented toward self-realization.
Fourthly, from the viewpoint of yi-li changeology, changeology gives
theoretical law to history, while history gives historical data to
chageology. Cheng Yi-Chuan describes historical examples as narrative
stories through the mode of the holistic unity of substance and function
(tiyongyiyuan, 體用一源). He reveals the dimension of historical spirit in
the sagehood history and orients toward an integral boundary where can
join the sage spirit and the historical spirit. In the law of the consistent
unity of affair and principle (shiliyizhi, 事理一致), beginning in
understanding yili changeology, he searches for the life-rule of the
heavenly principle in the context of the historical consciousness.
Fifthly, there is the social structure of illuminating the characters of
his yili changeology. It is the method of the holistic unity of substance
and function and the canon of suishibianyi. They can be respectively
classified into the history recognition of historical spirit. This structure is
oriented toward the holistic horizon of the historical philosophy of
lishitongyi. Particularly, the horizon of historical philosophy is closely
connected with a trend of historical contents in the modern society.
Sixthly, Cheng Yi-Chuan searches for the essence of historical spirit
which is in the thinking route of changeology on the premise that the
Confucian scriptures, including the ten commentaries of Zhouyi, is
regarded as a kind of historical book. In the process of interpreting the
contents of Zhouyi, particularly, he emphasizes the rational realization of
society by deriving historical teachings from the contents of sagehood
spirit in the spirit of the times. In the total context of suishibianyi,
changeology provides history for a kind of rational law, while history
provides changeology for some historical data.
Consequently, on the foundation of modes of changing principle,
Cheng Yi-Chuan proposes the holistic unity of substance and function,
and thereby explicates originally substantial modes, namely, the integral
unity of principle and thing. He takes historical examples as narrative
theories through the thinking way of tiyongyiyuan. And he explains the
historical spirit in the dimension of sagehood history to unify the sage
spirit and the historical spirit. In the unity of changeology and history,
understanding yili changeology, he models the life-rule of the heavenly
principle in the historical consciousness. This methodology is closely
associated with administrating the community so as to overcome big
troubles both at home and abroad. Neo-Confucians were socially inspired
by an emphasis on achieving the value-orientation of self-realization. In
the self-realization, a variety of human activities are secured in ordinary
lives, all members of the community can cultivate their own selves, and
finally each is capable of orienting itself toward the ideal community
called the Great Harmony (datong, 大同).

목차 (Table of Contents)

• I. 서론 ···································································································1
• 1. 연구의 목적과 취지 ····································································1
• 2. 연구의 방법과 내용 ····································································6
• II. 역사의 해석, 역사콘텐츠, 역사철학 ····························10
• 1. 역사의 해석과 敍事主義的 방법 ············································10
• 2. 역사콘텐츠와 역사철학의 문제의식 ······································28
• III. 주역의 憂患意識과 역사의식의 단초 ···················41
• 1. 憂患意識, 卦爻辭, 역사콘텐츠 ················································41
• 2. 聖人史觀과 역사의식의 단초 ··················································61
• IV. 송대의 道統意識과 역사해석의 대상 ························73
• 1. 송대의 경학과 道統意識의 정통성 ································73
• 2. 引史證易의 방법론과 역사해석의 대상 ································90
• V. 정이천의 義理易學과 가치판단의 歷史觀 ·············· 104
• 1. 경전의 해석과 義理易學의 세계 ··········································104
• 2. 敍事의 역사와 가치판단의 歷史觀 ······································113
• VI. 隨時變易의 원리와 天理의 이념 ·······························130
• 1. 易道의 강령과 隨時變易의 원리 ··········································130
• 2. 天理의 이념과 역사정신의 강령 ··········································139
• VII. 體用一源의 방식과 事理一致의 법칙 ····················155
• 1. 體用一源의 방식과 본체론적 사유 ····································155
• 2. 事理一致의 법칙과 역사해석의 방법론 ····························168
• VIII. 理史統一의 강령과 역사철학적 지평 ··················184
• 1. 理史統一의 강령과 역사의 합목적성 ································184
• 2. 역사정신의 지향성과 역사철학적 지평 ······························194
• IX. 결론 ····························································································204
• 【참고 문헌】 ···············································································208
• 【ABSTRACT】 ········································································216