周易에 나타난 人間硏究 : 咸卦와 서합괘를 中心으로 = (A) Study of Man in the I-ching : Centering on Hsien and Shih-ho

다국어 초록 (Multilingual Abstract)

This thesis is a study of man in the Book of Changes, which is commonly called the Yi. What the Yi mainly concerns is the matter of both man and nature. Originally the Yi came into being through the keen insight into the ways of nature. Nature has many features of phenomena. But change is the most important feature of all. The Yi presupposes that everything is subject to change and that the change is taking place constantly and universally. Man as well as the vicissitude of human history is under this principle. The basic principle of change in the Yi is expressed in terms of the Yin and the Yang. The Yin and the Yang symbolize the polarity of natural phenomena. The cyclical movement of the sun and the moon, of four seasons, and of the kweishan is one of the examples. By following the alternate change of this Yin-Yang, man achieves the good. So the way of the Yi is the fountainhead of ethical, or moral, good of man. All along the history of the Yi how to view the Book of Changes was at issue. In general two main views were widely accepted. One was to view the Yi as the book of divination ; the other was to view it as the book of ethical philosophy. The former standpoint was rather primordial, considering the origin of the Book. But the latter standpoint, the school of ethical interpretation of the Yi, came into view with equally persuasible claim. The appearance of Wang Pi (A. D. 226∼249) in the era of Han Dynasty and Ch’eng Yi (A. D. 1033∼1108) in the era of Sung Dynasty revolutionized the time-honored traditional view on the Yi. They abandoned the divination to take up the ethics. And it began to throw a new light on the history of the interpretation of the Yi.
As for the proper understanding of man, the writer here judges that the Yi should claim the latter point of view. For in the Yi are found not a few instances of direct and indirect ethical interpretations. That is also what makes the Yi be believed to have been commented upon by Confucius himself, which later textual critics doubt. Anyhow the Yi contains large part of Confucianism, or at least the possibilities of such an understanding. In the school of ethical interpretation, man is defined in the light of ethical virtue or morality. As in the other Confucian works the Yi also classifies man into many classes according to their moral degrees. Examples of these are the small men, morally mean people, the great men, or morally mature people, and the sages, or morally impeccable and ideal figures. What every scholar of the Yi and Confucianism ultimately seek is to became a sage- i. e. to become another Confucius himself. This is the sole aim of every scholar in Chinese scholarly tradition.
Every canonical Confucian text book tells us the how, and the Yi also is not an exception. What the Yi values most highly of is the appropriateness of time and of position in carrying out a task. This means that every task has its proper time and also requires proper competency of the person. Vice versa. If both timely job and positional competency agree to an ideal achievement, that’s what the Yi aims at. When it is so done, then it is called good. To do this requires alertness not to miss the very beginning of the development of an event, good or bad, or more positively to have a keen sense or knowledge of every phase of a change. Through this to have the best control of a given situation is possible for man. But in the Yi the control of the situation begins with man himself and reaches fulfillment in doing good for all living things on the earth. Those who can perfectly do this are regarded as sages, because they are one with the way of heaven and earth, of timely and positionally appropriate changes, of kwei-shan, and of the Yi itself. But throughout all these changes the basic concept of the Yi’s ethical interpretation that never changes is faithfulness(貞) based on righteousness. Without this, timeliness and positial appropriateness, alertness as to the beginning of every event and the way(s) of the Yi are all futile and meaningless, at least for the understanding of man. It is just because faithfulness is the essential, innermost principle of the sagewood and the Yi. Even when one is standing upright in an outward appearance one may be quite crooked just because of the unfaithfulness at heart. On the basis of above mentioned theme, the thesis is carried out as following :
Ⅰ. In the introduction are discussed general principles and the validity of ethical interpretation of the Yi. And the position was taken as a tool of a study of man in the Yi here.
Ⅱ. In the second chapter are analysed two hexagrams, hsien and shih-ho. Hsien is a symbolic name for ‘influencing’ and shih-ho for ‘union by gnawing’. Hsien treats the general subject of the Yi, because the hsien is another name for the changes. And shih-ho is an application of the Yi to a more concrete reality. Shih-ho tells how to rule the criminals for the ruler, and how to avoid greater punishment for ordinary people. Ethically, hsien means influencing of sages’ virtue on the people, from near to far, from people to every living thing, as Mencius says. And shih-ho emphasizes moral alertness in everyday life for ordinary people and righteousness for rulers who sit in judgment.
Ⅲ. In the third chapter, the timeliness and positional appropriateness are discussed. These are two chief terms in the Yi. These two are like both sides of a coin. But underlying the significance of the both is faithfulness. The faithfulness is the essence of the ethical understanding of the Yi. Therefore it is called the virtue of sages. In a sage is kept the way of nature and man in unity. Because he is the man who ideally achieved the Way of nature, i. e. the Yi.
Ⅳ. In the last chapter are summarized all the discussions above-mentioned, especially, centered on ‘sages’. Because ‘sages’ are symbolic figures of ideal men in the Yi.

목차 (Table of Contents)

• 목차 = 1
• Ⅰ. 序論 = 2
• Ⅱ. <易>의 人間學的 解釋 = 5
• 1. 繫辭傳에 나타난 成卦의 解釋 = 6
• 2. 繫辭傳에 나타난 서합卦의 解釋 = 13
• Ⅲ. <易>의 人間學的 展開 = 20
• 1. 中正論 = 21
• 1) 時中 = 24
• 2) 位中 = 28
• 2. 知幾論 = 30
• 3. 聖人論 = 36
• Ⅳ. 結論 = 41
• 參考文獻 = 44
• SUMMARY = 46