五行의 원리와 取象歸類의 방법 : 蕭吉의 『五行大義』를 중심으로

다국어 초록 (Multilingual Abstract)

This paper tries to reinterpret the philosophical aspect of the Five Elements theory according to the phenomenon-based classification based on "the Five Elements theory and the phenomenon-based classification methodology". As men's thought stems from perception on an object's form, form bears concrete symbolic meanings to realize men's perception, which permeates deep into the Commentaries of Zhouyi(the Books of Changes). Particularily, in the Commentaries of Zhouyi, composing factors of the Eight Trigrams for divination are established, based on the relationship between the Supreme Ultimate and the yin-yang. Thus the Phenomenon-based Classification is an philosophical approach to understanding universal phenomena in society by means of specific symbols of the 64 trigrams for divination. The phenomenon-based classification originates from Zhouyi as a method for selecting a Trigram for divination. As a means of establishing philosophical base for the Books of Changes, the Commentaries of Zhouyi has a systematic method of interpret the Commentaries of Zhouyi. It's an effort to analyze a typical, logical reasoning between the Trigram's form and its stroke, which generated a host of methodical system to interpret "Yeokgyeok" including "Danjeon" and "Sangjeon" in "the Ten Wings", which involve the three theories of "form-based theory", "meaning-based theory", and "trigram-based theory". The Phenomenon-based Classification tries to draw something invisible from phenomena, which is interpret the nature's phenomena in response to changes. The phenomenon-based classification embodies sufficient experiences to draw results of men's thought, which is based on the belief that men's common experiences in the world can be delivered and understood through the form of language, shape, and diagram. It bears a critical mind that tries to establish the relationship between universality and specificity, which is because the idea, object of formation, should have an a subject's intention to portray it in the form.
The Five Elements theory has long been one of many applications of divination and crucial means of understanding the world view and method of thinking of an era. Few are said to have provided more as total ways of thinking than The Five Elements theory, which is due to the fact that the theory, as a practical idea and total thinking method, plays a favorable role in men's lives.
Scholars seek for lights of wisdom in the Five Elements theory; men who lead the world seek for political strategem in the Five Elements theory; farmers seek for the changes of season in the Five Elements theory; blinded men seek for happiness and sorrow in the Five Elements theory- the theory has expanded into every area of human lives. The Five Elements theory suggested the principles such as "the theory of Heaven-men communication", "the theory of heaven-designated Bets Venue", and "the theory of the Three Bonds and Five Relationships in Confucianism", which also developed into the historical theory of "the system of the Five Elements". The Five Elements theory and the phenomenon-based classification, while a critical themes, have never been studied and adopted as a theme of this study.
It starts as a critical mind to try to understand the nature and cultural aspect of the Five Elements theory in the context of Korean culture and thought. It is focused upon "Grand Road to the Five Elements" by So Ji, who was a writer and scholar at Sui Dynasty and had his life recorded in "Siu's History". Thus this paper suggests the philosophical aspect of the Five Elements theory according to the phenomenon-based classification based on "the Five Elements theory and the phenomenon-based classification methodology, not just mere summary of the Five Elements theory. It may be said to be a cornerstone for pursuing Divination Study-based thinking method, which tries to understand classic values in the modernistic perspective.
The phenomenon-based classification sprang from the method of selecting a trigram for divination to inherit its cultural meanings, and is evaluated to possess methodological value in modern philosophy. Everything in the world is in eternal interaction and perpetual change, which is why the Five Elements theory calls it an element and can explain the phenomenon. Therefore, the process of changes cannot deviate from the universe and vice versa. Everything is a result of process of a change; the five functions represented by the Five Elements theory are the driving force of the development and evolution of the universe; the classification of objects like five properties, five colors, five flavors, five organs, five instruments, that all derived from the Five Elements, the induction of experiences.
The Five Elements theory acts as a kind of category, which is because it creates the universe's forms. Men should understand the universe's forms, which is based on the Five Elements (formality, category). It's bacause we have the five functions of the Five Elements that we can theorize on the entire universe, the total system, which is why the Five Elements theory is said to be a totality of experiences or integration of deduction.
A broad application of the phenomenon-based classification has brought about a perfect scientific system, and expanded the range of thinking; the Five Elements theory has matured the philosophical thinking, which in turn emancipated the Five Elements theory from the superstitional belief, establishing scientific foundation for Divination Theory also called the statistical divination of East Asia. Therefore the Five Elements theory has become laws of thought in East Asia and the cultural icon in the space-time where human beings exist.

목차 (Table of Contents)

• 제1장 서론 1
• 1. 연구 목적 1
• 2. 연구의 내용 4
• 제2장 오행사상의 연원과 그 성격 5
• 1. 洪範의 유래와 성격 5
• 2. 홍범학의 역사와 특징 20
• 3. 오행과 取象의 방법 26
• 제3장 『五行大義』와 그 체계 48
• 1. 蕭吉의 생애와 학문세계 48
• 2.『五行大義』의 구성과 체계 50
• 3. 五行觀과 그 인식론적 성격 75
• 제4장 『五行大義』의 논점과 사유방식 86
• 1. 오행과 물상적 범주 86
• 2. 오행과 변증적 방식 90
• 3. 五行과 災異觀 97
• 제5장 오행의 사유와 取象歸類의 방법 105
• 1. 오행의 상생상극 관계 105
• 2. 오행과 共時性, 通時性 111
• 3. 五行의 全一的 思惟 115
• 제6장 결론 119
• 참 고 문 헌 121
• ABSTRACT 127
• 부 록 131