정약용(丁若鏞) 역학(易學)의 수양론(修養論)

Abstract

Jeong Yak-yong 丁若鏞 filters out the logic of tiānrénxìngmìng 天人性命, or Nature, Human, Mind and Mission, alongside the Chinese Calendar through the Four Methods in I Ching 易理四法 when studying I Ching. The heart of Jeong Yak-yong’s critical judgement on mystical analysis of I Ching 易 is the principles of I Ching, namely, tui-yi 推移, hsiao-pien 爻變, and hu-ti 互體, and the shape of an object of shuō guà 說卦. Jeong Yak-yong denies the metaphysical combination between Mind and Mission and interpretes the readings of fortune-telling within the framework of the culture at that time, and this means that reading I Ching doesn’t need to be done in a way that combine natural philosophy with humanities from the viewpoint of tǐyòng yīyuán 體用一元. Also, he thinks that when I Ching is combined with practical interests in real events, it becomes to have practical meanings to deal with various problems we face in our lives. In this context, one of the main purposes of Jeong Yak-yong’s yìxué study is to explore the political system of a good and wise king, which is reflected in the guàyáocí 卦爻辭, a type of fortune-telling. In this context, one of the main purposes of Jeong Yak-yong’s yìxué study is to explore the political system of a good and wise king, which is reflected in the guàyáocí 卦爻辭, a type of fortune-telling. From the viewpoint of interconnectivity between Zhū Xī朱熹’s yìxué and self-cultivation theory, the principle of I Ching易經 is to believe in the functionality of the rule of I Ching and to internalize such belief. From the viewpoint of interconnectivity between Zhū Xī朱熹’s yìxué and self-cultivation theory, the principle of I Ching易經 is to believe in the functionality of the rule of I Ching and to internalize such belief. From the viewpoint of interconnectivity between Zhū Xī朱熹’s yìxué and self-cultivation theory, the principle of I Ching易經 is to believe in the functionality of the rule of I Ching and to internalize such belief. And this also means to agree to the probability of the world. Therefore, Zhū Xī’s yìxué gains a new characteristics that the agent’s voluntary agreement to and engagement in the rule and probability that goes beyond the deterministic stage which depends on bǔshì卜筮. Jeong Yak-yong’s state of underdeveloped emotions is a state where emotions are yet to be aroused, which critically accepts Zhū Xī’s yìxué, refers to a state of self-cultivation in which the emotions of joy, anger, sorrow, and pleasure are yet to be aroused but only careful considerations are made. In other words, when emotions are yet to be aroused, the agent of self-cultivation thinks ethically and always monitors one’s own behavior at a standpoint from which one can make one’s own judgement. This process of self-cultivation develops centering around the Mandate of Heaven天命 or dàoxīn 道心, an inner voice that reflects on oneself. Jeong Yak-yong suggests constant self-monitoring and careful consideration, which form a self-cultivation system against that of Zhū Xī’s, as an alternative to jūjìng 居敬 and qiónglǐ 窮理 of neo-Confucianism.