『주역』의 상징성과 그 역사적 기원

Abstract

The hexagram statements and line statements of the Zhouyi and the commentaries on the text were also the product of a certain time and space. Statements of hexagrams and lines authored by King Wen and the Duke of the Zhou reflects the situation in the era between the late Yin and early Zhou. The Commentary on Judgements and the Commentary on the Images reflects the idea of duty in accordance with one’s name and status in the Spring and Autumn period. Wang Bi’s commentary on the Zhouyi reflects the theory of names in the Wei Jin period. In Cheng Yi’s commentary of the Zhouyi are entrenched the concepts of mind-heart in the li-qi 理氣 and the ruling political economical ideology of Confucian literati in the northern Song period. The philosophical apparatus integrating barbarian rule in the Yuan period is found in Wu Cheng’s commentarial remarks on the Zhouyi. The Juyeok sajeon 周易四箋(The Four Notes on the Book of Changes) by Jeong Yak-yong, a representative of practical Confucianism in the late Joseon, reflects conditions in Joseon society in the early 19th century. Images in the Zhouyi were founded upon the symbolism of the eight trigrams. The way of thinking in the Zhouyi is based on the eight categories. After the creation of the eight trigrams, East Asians understood the cosmos and humans comprehensively through these eight categories. The Zhouyi is composed of the sixty-four hexagrams with the trigrams duplicated in each hexagram. Thus, the derivative symbolism synthesized by the trigrams is possible. These symbolic remarks refer universally to stages of preparation, jump, action, culmination, and returning, regardless of the reader or diviner. The statements of hexagrams and lines have undergone historic changes reflecting historical, cultural, and political circumstances. Commentators have made use of symbolism as allusion and metaphor in describing history, politics, and culture of their own eras and expressing their intentions to reform civilization and politics. Symbols have been also used in political and diplomatic rhetoric, explaining and correcting human conduct. There are cultural differences not only in changes in the symbolism, but also in the interpretation method in the study of the Zhouyi. Xun Shuang’s theory of ascending and descending echoes social hierarchy. Zheng Xuan’s theory of yao as twelve divisions is closely related with status distinctions between great and petty person, nobleman and commoner. Jing Fang’s bigua 辟卦 yangua 衍卦 in the theory of the hexagram as qi correlates with the hierarchy of the absolute state. The most important method of Jeong Yak-yong’s Yangho jakgwe 兩互作卦 is the use of the central lines from the second to the fifth. Jeong’s method is that consolidated in the Jin and Yuan era. It was to create a new hexagram and interpret it in relation to the original hexagram. In terms of core and periphery, the original hexagram is the core and the created hexagram is the periphery. The emergence of his method is closely related to the zeitgeist and culture of his own era.