삼연의 천기 개념 형성 배경과 시적 형상화의 양상

Abstract

The purpose of this study is to classify Kim, Chang-Heup’s theory of Cheongi into Zhuangzi’s theory of Cheongi and the neo-confucianistic theory of Cheongi, and to examine the aspect of his understanding about Cheongi in his poems. In Kim, Chang-Heup’s poems, the concept of Zhuangzi’s Cheongi expresses freedom from Shiyu(嗜慾: preferences and desires) based on the restriction of sensory organs and the subjective knowledge as ‘Wangqi(忘機: forgetting the secular world).’ The concept of Cheongi colligating with Qiwulun(齊物論: discourse on seeing all things as equal) is expressed as the enjoyment to find out the movement of Cheongi vibrant with life of small things and live a satisfactory life. The neo-confucianistic theory of Cheongi in Kim Chang-Heup’s poems is cognitively established on Zhou Dunyi’s Tai Chi Theory. He considered that the creation and change of being are derived from Tai Chi, understood the essence of the world as the theory of Ti Yong(體用: Substance-Function), and captured the movement of Cheongi in the private and social life of human beings. Cheongi is will to live(活意) from physically and mentally healthy body(形氣), and is heavenly principles are analyzed with their own Nyaya; the life of Cheongi, emerged as the physically and mentally healthy body in the real world, is positively approved as the mechanism to develop heavenly principles. This concept of Cheongi is colligated with the debate over the similarity or differences between the morality of humans and animals; in Kim, Chang-Heup’s poems, the world was a satisfactory place to accept the true nature of people over their social positions, to appreciate the worth of materials and people, and to enjoy own life based on the own existence principle. There are similarities between Zhuangzi’s theory of Cheongi and the neo-confucianistic theory of Cheongi. The concept of Cheongi analyzed with Tai Chi theory and the debate over the similarity or difference between morality of humans and animals shares things in common with Zhuangzi’s Qiwulun. Zhou Dunyi accepted the opinion quoting “其嗜欲深者，其天機淺(More preferences and desires one has, further the one grows away from heavenly principles)” by Zhuangzi; as a result, there are similarities in the view of self-cultivation.