朱子의 易學思想에 關한 硏究 : 河洛象數論을 中心으로 = A Study on Chu-Hsi's i-ching

다국어 초록 (Multilingual Abstract)

A thought of I-ching has been developed as a philosophy with a chinese culture. An oriental philosophy according to each generation was an infinite foundation which derived an origina1 thinking way form I-ching. With the expansion of the understanding on an oriental philosophy, the meaning of I-ching, also has variously explained and systematized with the spirit of the times.
The purpose of this paper is to analyse the nature of Chu-Hsi's I-ching. First of all, one must study I-ching, because I-chlng is a foundation which consists of Chu Hsi's philosophy. Chu-Hsi's I-ching has synthetic characteristics as if it appears Chu-Hsi's science : Pushih Hsueh(卜筮學), Yi-li-Hsu도(義理學), and Haiang-shu Hsueh(象數學) take one united form. But Chu-Hsi says that Hsiang-shu Hsueh is based on two other sciences, Yi-li-Hsueh and Hsiang-shu Hsueh. The theoretic baris of Hsiang-shu Hsueh is explained through Hot'u(河圖) and Loshu(洛書) in detail. Furthermore Chu-Hsi says that all cognitions bring into focus on Hsiang-shu Hsueh because the focus on Hsiang-shu Hsueh is on a Hot'u Loshu theory. Usually a Hot'u Loshu theory had been negated from the three points of view in the past, but only Chu-Hsi believes that I-ching ultimately leads to the principle of Hot'u Loshu.
The reason that Chu-Hsi suggests deductively is in fact that I-ching is metaphysics and that the universal principle of I-ching is based on Hot'u Loshu. Especially one is likely to misunderstanding I-ching with the empty ideal system because I-ching consists of the abstract mathematic principle. But I-ching consists of the principle which unites a human and a nature. A human comprehension of Hsiang-shu Hsueh in Hot'u thinking way on I-ching is an existing thinking that catches a human concordant with an universe at the same time.
Accordingly we must not regard Hot'u Loshu theory as the system describing the phenomenal world with respect to the generati & theory, because Hot'u Loshu theory describes Yin Yang Wu XiHg Shuo(陰陽五行說). A mathematical principle of Hot'u Loshue is made by the division and the development of T'ai-Chi(太極), because T'ai-Chi takes place in the center of printing. T'ai-Chi means a metaphysical substance and symbols a subject of juman being. Therefore Hot'u Loshu theory results from confucianism.
Concludely Chu-Hsi sets up his I-ching through Hot'u Loshu and encourages a logical and systematic study in the field of I-ching, that is the beginning of originality and his contribution to his I-ching.

목차 (Table of Contents)

• 目次
• 표제지 = 0
• 目次 = i
• I. 서론 = 1
• II. 朱子易學의 基本成格 = 5
• 1. 卜筮易學的 性格 = 5
• 2. 義理易學的 性格 = 9
• 3. 象數易學的 性格 = 14
• 1) 象數易學의 展開過程 = 14
• 2) 象數易學의 一般的 特徵 = 21
• 3) 河洛象數易學의 必然的 要請 = 25
• III. 河洛象數論의 易學的 展開 = 30
• 1. 漢代 象數易學의 特徵 = 30
• 1) 九數思想 = 31
• 2) 十數思想 = 35
• 2. 河洛象數易學의 根本問題 = 37
• 1) 河洛象數易學의 中心槪念 = 37
• 2) 河洛象數易學의 哲學的 意義 = 44
• 3. 宋代 河洛象數易學의 特徵 = 48
• 1) 河圖九數說 = 49
• 2) 洛書十數說 = 51
• 3) 圖九書十說의 易學的 意義 = 53
• IV. 朱子의 河洛象數易學 = 58
• 1. 朱子의 圖十書九說 = 58
• 2. 河洛의 經緯表裏論 = 62
• 1) 河洛의 位와 數의 問題 = 65
• 2) '中五'의 易學的 性格 = 68
• (1) 衆天兩地說 = 68
• (2) 河洛의 三同二異說 = 70
• 3) 互藏其宅論 = 74
• (1) 老少陰陽의 進退饒乏說 = 76
• (2) 河圖의 互藏其宅論 = 77
• (3) 洛書의 消長說 = 80
• 4) 析合補空論 = 83
• (1) 河圖의 析合補空說 = 84
• (2) 河書의 四方之正說과 四隅之偏說 = 86
• 3. 大衍之數論 = 90
• 1) 독립적으로 해석하는 경우 = 91
• 2) 道家哲學的 大衍觀 = 94
• 3) 河洛과 연관시켜 해석하는 경우 = 97
• 4. 河圖洛書와 卦爻象數易學 = 103
• 1) 河圖洛書와 伏義八卦 = 103
• 2) 河圖洛書와 文王八卦 = 109
• 5. 河洛象數易學의 人間學的 理解 = 114
• 6. 朱子 象數易學의 限界性 = 118
• V.결론 = 126
• 참고문헌 = 131
• 영문초록 = 136
• = 136