유중교 역학의 圖象과 數理 해석 연구 - 「講說雜稿」·「易說」을 중심으로

Abstract

In this paper, I studied the characteristics of ‘image picture(圖象)’ and ‘the logic of numeral(數理)’ in the theory of ‘the study of the 『Zhouyi』’ by Sungjae(省齋) Yoo Joong-gyo(柳重敎: 1832-1893). The main texts are 「Gangseoljabgo(講說雜稿)」·「Yeokseol(易說)」 in the 『Seongjaejib(省齋集)』. The contents are summarized as follows. First, Yoo Jung-gyo understood 『Yijing(易經)』 and 『Yizhuan(易傳)』 separately. The Eight Division Trigrams(八卦) and the 64 hexagrams of the Book of Changes(六十四卦) saw that they all included ‘Before the Universe(先天)’ and ‘After the Universe(後天)’ due to their two-way relationship. He argued that Shao-Yong(邵雍)'s Diagram of ‘Before the Universe’ was judged as Fu-xi(伏羲)'s 「Before the Universe Eight Division Diagrams(先天八卦圖)」 as Definite Theory, and that it was Shao-Yong. He called ‘Taiji(太極)’ as Li, and ‘all management of nature(萬象)’ described it as 'The unity of Li and it's university of management(理一分殊)' and ‘Each has its own the Great ultimate(各具一太極)’. Second, Yoo Joong-gyo called 「64 Division square diagram(64卦次序圖)」, 「64 Divinatory azimuth diagram(64卦方位圖)」, 「64 hexagram square circle combination diagram(64卦方圓合體圖)」 as the entire of the Changes. Divinity name(卦名) and Divinity style(卦體) were considered to have already been completed during the Fu-xi period. All Gua(卦) have four specificities: Virtue(德), Image(象), Body(體), Change(變), the use of the Changes has Reason(理), Image(象), Number(數), Position(位), Virtue(德), Potentia(勢), Moment(機)'s Seven Great righteousness(七大義). It was argued that its use was endless. Third, Dayanshu(the Large derivative number) 50 was described as 5(position)×10(number)=50, it is different from Zhu-Xi(朱熹). In addition, the 6, 12, 8, and 24 sculptures and patterns on the turtle's body were interpreted in connection with the number of Qian-Gua(乾卦), Kun-Gua(坤卦), ‘the eight divinatory trigrams’, ‘the twenty-four solar-terms(節氣)’. Of the 50 ‘Yarrow method(揲蓍法)’, one ‘Yarrow(蓍草)’ that is not used and excluded symbolizes ‘Great ultimate’. However, it was inferred that the reason Confucius(孔子) did not define it as a ‘Great ultimate’ was because he tried to reveal ‘The usful(有用)’ by ‘The useless(無用)’. Fourth, Yoo Jung-kyo accepted Shao-yong’s ‘the changing theory of Before the universe(先天易說)’ and three Diagrams. In addition, Zhu-Xi's view on Hetuluoshu(河圖洛書) was accepted. And the meaning of the Yarrow method was comprehensively explained through various diagrams. Overall, the core of Yoo Jung-gyo's the study of 『Zhouyi』 is ‘Yi-Xue of the Symbol-and-Number(象數易學)’. He saw ‘the law of the changes(易理)’ on the premise of an understanding of ‘image picture’ and ‘the logic of numeral’. In addition, it was confirmed that ‘the studies of 『Zhouyi』’ and ‘the Five element(五行) theory’ were actively reflected in the interpretation of 『Zhouyi』. Therefore, it can be confirmed that Yoo Jung-gyo's ‘the studies of 『Zhouyi』’ has a different characteristic from ‘Yi Xue of the Symbol-and-Number’ in the late Joseon Dynasty based on ‘the study of Qi(氣)’.