揚雄의『太玄』의 三分法 체계와 玄道의 지평

다국어 초록 (Multilingual Abstract)

The essay is focused upon analyzingly observing the system of triple classifying way(三分法) and groping into the horizon of Xuandao(玄道) in Taixuan(太玄) by Yangxiong. Taixuan is a book of divination which is fusingly united the Confucian system of Zhouyi(周易) and the Daoistic system of Laozi(老子) in Xi-han(西漢) dynasty.
Yangxiong(楊雄) schematizes the structure of all myriad things in the universe by the system of triple classifying way of deductively constituting one Xuan(玄), three Fang(方), nine Zhou(州), twenty seven Bu(部), eighty one Jia(家) and seven hundred twenty nine Zan(贊). It is founded on the concepts of Dao(道) and Xuan in Laozi, and stems from the dichotomizing way of logically extending the Supreme Ultimate(太極), Yin-yang(陰陽), Four Xiang(四象), Eight Hexagrams(八卦), Sixty Four Hexagrams(64卦) and Three Hundred Eighty Four Yao(384爻) in Yijing. It provides a unique system of philosophy for explaining the unity of the world. Therefore, it is possible to say that it has one of characteristics of Xiangshu Changelogy(象數易學) in Han dynasty.
Concerning the historical background of Han period, the Chinese astronomy was developed and accordingly a Chinese calendar was made, and the thought of Yin-yang and Wu-xing(五行) was so popular and so the doctrine of Can-wei(讖緯說) and the theory of Huang-lao(黃老學) was established.
Under the historical background of Han period, Yang-xiong connected the human destiny of good and bad luck or good and ill fortune(吉凶禍福) with the systematic order and rule of making the Way of Heaven. Furthermore, he emphasizes on the concept of Xuan(玄). He established Xuan as the origin and principle of universe and accordingly regarded the way of tree resources(三才之道) of heaven, earth and human(天地人) as the canon of human lives. He tried to search for making the way of optimistic human destiny in a horizon of the Way of Xuan(玄道).
His view of point is oriented toward the firm belief of humanity from the perspective of a objective rule of number. It is to reflect the consciousness of human society with the development of astronomical calendar, being closely associated with a historical view of human development with the art of number. It established a cultural basis for the unity of the heavenly and the humane(天人合一), namely, a mutually responding way between the two, and connected it with the government of virtuous ruler or the destiny of country.
This opened a philosophical horizon that number is fundamental. In particular, his point of view attaches importance to introducing the arithmetic way of number into the recognition of unifying the world. It means that our experience and knowledge can be gotten through a form of number. It has a transcendental point of view in the recognition of the world. It is understandable that number is not only a premise of prescribing the existence of myriad things but also a measure of the ultimate rule for human life. The numerical principle from one Xuan(玄) to eighty one Shu(首) provides a fundamental for the successive theory of eighty one Shu(數). Particularly, the Way of Xuan puts emphasis upon the human consciousness of intuitively responding to a numerical law concerning the revolving order of a heavenly body. Consequently, it is possible to say that the Way of Xuan opens a philosophical horizon of self-realization.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구의 취지와 목적 1
• 2. 연구의 방법과 범위 2
• 3. 연구의 내용과 의의 3
• Ⅱ. 『태현』의 저작과 성격 6
• 1. 양웅의 생애와 학문세계 6
• 2.『태현』의 구성과 체제 34
• 3.『태현』과 상수역학의 논법 64
• Ⅲ. 『태현』의 삼분법과 占筮의 방식 87
• 1. 玄의 개념, 범주 및 그 특징 87
• 2.『태현』의 점서법과 81首의 부호체계 93
• 3. 삼분법과 三才의 數理的 방식 105
• Ⅳ. 玄道와 그 통합적 지평 118
• 1. 天道觀과 禍福의 방식 118
• 2. 人道觀과 善惡의 덕목 121
• 3. 因革觀과 歷史의 원리 125
• Ⅴ. 결론 129
• · 참고문헌 · 135
• ABSTRACT 139