茶山에게서 易詞의 임의성과 易象의 근본성이 주는 철학적 의미

Abstract

In the orthodox studies of Changes, the universe and a human being can be discussed by being melted in the huge and smooth unity dubbed the Way(Dao, 道) or the Principle(Li, 理). The universe and a human being could return to the integrative substance called Nonbeing(Wu, 無) in Wangbi's studies of Changes, on the other hand, could be included in the universal principle dubbed the Principle(理) in Zhuxi(朱熹)'s studies of Changes. However, in Tasan's studies of Changes, the Separation of Heaven and Human(天人分離) was made, in which the universe and a human being are divided under its top existence while the Lord of Heaven(Shangdi, 上帝) in the original confucianism is rehabilitated. Accordingly, the aspect of the Book of Changes(易), which has been regarded as being contained the overall truths in physica and humanities, cannot help being curtailed. In Tasan's composition, all the signs and symbols in humanities are not the field of nature but the field of a human being. As if nature and a human being compete under God, it is just that nature moves according to the principle of nature, and a human being lives according to the human ethics. As if a human being's invention is a human being's possession, even Zhouyi(the Book of Changes, 周易) is understood as a system of sign and symbol peculiar to a human being, which was discovered by mankind. Consequently, Zhouyi cannot help being perhaps imperfect and having boundary. It is why Tasan tried to read Zhouyi as cultural text in the restrictive space-time on later Yin Dynasty and earlier Zhou Dynasty(殷末周初). But his viewpoint toward Zhouyi doesn't indicate that he intended to speak ill of Zhouyi. That is because as if the Rituals of Zhou(周禮) was Tasan's ideal, the symbolic world in Zhouyi is reflecting nakedly the holy era that he deemed as ideal. All the contents related to the Ritual(Li, 禮), which appear in the Four Methods of Exposition on the Book of Changes(周易四箋), play an encyclopedic role for the object images in the hexagram and line statements(卦爻詞), and are tales(故事) necessary for explaining the background of the hexagram and line statements. Accordingly, the hexagram statements(卦詞) and the line statements(爻詞) in Zhouyi are not regarded both as the eternal truth that has diachronic characteristics(通時代性) and as the metaphysical truth that has the universal principle as Substance(體) and is consistent integratively in the order of humanity(人文秩序) as its Function(用). Grasping Zhouyi as the cultural phenomenon in the restricted space-time is a really great challenge against the orthodox learning. In addition, the attempt that excludes both the principle of nature and the metaphysical principle of combination of humanities and tries to look at only from the humane viewpoint seems to be insecure. What he devoted himself to delving for the studies of Confucian Classics(經學) was an attempt to rehabilitate a science for humans that the studies of Confucian Classics(經學) has. He made his effort to revive the moral spirit in the so-called primitive Confucianism.