後漢 左傳學의 자연관과 災異說 ― 服虔의 『春秋左氏傳解誼』를 중심으로 ―
Zuo-zhuan(左傳) School’s View of Nature and Zai-yi(災異) Theory During the Later Han Dynasty: Focusing on Chun-qiu Zuo-shi Zhuan Jie-yi(春秋左氏傳解誼) Written by Fu-qian(服虔)
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The purpose of this article is to clarify the rationalistic features based on Zuo-zhuan(左傳) School’s view of nature and Zai-yi(災異) theory during the Later Han dynasty by analyzing Fu-qian(服虔)’s Annotation on Zuo-zhuan, Chun-qiu Zuo-shi Zhuan Jie-yi(春秋左氏傳解誼). The issue of rationalism in Fu-qian’s philosophy is not only the new interpretation about Zai-yi, but also the assertion of originality of Zuo-zhuan learning in Late Han dynasty. This contradicts two invalid research trends. Previous researchers do not substantially explain the reason why mystical perspective once accepted was replaced with rational perspective during Wei-Jin(魏晉) period because they adhere to thought that the Zai-yi theory of Gong-yang(公羊) Learning was the only conception that predominates the view of nature in Late Han dynasty. They also suppose that Zuo-zhuan(左傳) School would share the mysticism since it was under the influences of Gong-yang School until Later Han period. Unlike Gong-yang School, however, rationalism has been found in Zuo-zhuan School. To prove the rationalistic view of nature in Zuo-zhuan School, this article analyzed Chun-qiu Zuo-shi Zhuan Jie-yi written by Fu-qian. Fu-qian proposed a new interpretation of Zai-yi and tried to establish the theory of mutual influence between Tian(天) and human beings. Fu-qian’s view of nature did not rely on the existence of Tian or Shen(神) as a personified supervisor, nor espouse arbitrary prophecies. The focus was on a moral nature. Fu-qian attempted to clarify the cosmic order using the theory of Xiangshu Xue(象數學). With these achievements, Fu-qian’s Annotation on Zuo-zhuan began to spread in Wei-Chin-Nan-Pei-Chao(魏晋南北朝) period. The trigger was the learning of the classics in ancient form of the Chinese character(Gu-wen Xue, 古文學). This tendency had changed the study style from Jin-wen Xue(今文學) to Gu-wen Xue. In these process, Fu-qian’s view might be enabled to widespread.
Abstract
The purpose of this article is to clarify the rationalistic features based on Zuo-zhuan(左傳) School’s view of nature and Zai-yi(災異) theory during the Later Han dynasty by analyzing Fu-qian(服虔)’s Annotation on Zuo-zhuan, Chun-qiu Zuo-shi Zhuan Jie-yi(春秋左氏傳解誼). The issue of rationalism in Fu-qian’s philosophy is not only the new interpretation about Zai-yi, but also the assertion of originality of Zuo-zhuan learning in Late Han dynasty. This contradicts two invalid research trends. Previous researchers do not substantially explain the reason why mystical perspective once accepted was replaced with rational perspective during Wei-Jin(魏晉) period because they adhere to thought that the Zai-yi theory of Gong-yang(公羊) Learning was the only conception that predominates the view of nature in Late Han dynasty. They also suppose that Zuo-zhuan(左傳) School would share the mysticism since it was under the influences of Gong-yang School until Later Han period. Unlike Gong-yang School, however, rationalism has been found in Zuo-zhuan School. To prove the rationalistic view of nature in Zuo-zhuan School, this article analyzed Chun-qiu Zuo-shi Zhuan Jie-yi written by Fu-qian. Fu-qian proposed a new interpretation of Zai-yi and tried to establish the theory of mutual influence between Tian(天) and human beings. Fu-qian’s view of nature did not rely on the existence of Tian or Shen(神) as a personified supervisor, nor espouse arbitrary prophecies. The focus was on a moral nature. Fu-qian attempted to clarify the cosmic order using the theory of Xiangshu Xue(象數學). With these achievements, Fu-qian’s Annotation on Zuo-zhuan began to spread in Wei-Chin-Nan-Pei-Chao(魏晋南北朝) period. The trigger was the learning of the classics in ancient form of the Chinese character(Gu-wen Xue, 古文學). This tendency had changed the study style from Jin-wen Xue(今文學) to Gu-wen Xue. In these process, Fu-qian’s view might be enabled to widespread.
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