宋代 象山學에서 艮卦의 이론적 함의

Abstract

In this paper, I will examine the characteristics of the theory of self-cultivation that the school of Xin-xue insisted on in the Song(宋) period through the interpretation of the Gen hexagram of Yijing. For this purpose, I will focus on two issues. First, I will look at the difference between Cheng-Zhu and the school of Xin-xue in the interpretation of the Gen hexagram. The Gen hexagram was understood as a scriptural basis of the Confucian theory of self-cultivation that could replace Buddhist theory of self-cultivation with the establishment of Neo–Confucianism. For this reason, the Gen hexagram was important in both Cheng-Zhu and the school of Xin-xue. The Gen hexagram was also the theoretical starting point of the Unaroused Inner Cultivatio(未發涵養) which Hu Yuan, Cheng Yi, Zhu Xi developed. Through the interpretation of the Gen hexagram, Lu Jiuyuan criticizes Cheng Yi divides one’s mind before and after meeting with objects, and dichotomically think that the Heavenly Principle and the Human Desires, activity and tranquillity, Heaven and Men are divided, and also Cheng Yi’s theory of self-cultivation follows this dichotomy. Lu Jiuyuan think the original function of the mind should be the focus of our study, and the meeting with objects and the control of the moment should not be the focus of our study. Second, I will try to reveal the common points and differences between Lu Jiuyuan and Yang Jian. Lu Jiuyuan think that only by following the Principle and without your subjective intervention, you can implement the original character of mind and reach “the Rest(止)” which is implied in the Gen hexagram. Yang Jian interprets “the Rest(止)” which is implied in the Gen hexagram that “I do not fluctuate at the meeting of things(應而不動)” and it is possible because the original character of our mind is the Moral Mind. The Moral Mind is beyond the relativity of things and phenomena, and there is no fixed substance. Because the Moral Mind is without a substance, it can exert its activity and subjectivity by encompassing relativity of things in meeting with objects. In the interpretation of the Gen hexagram, both Lu Jiuyuan and Yang Jian emphasized the realization of the original function of the mind, and paid little attention to controlling the emotions/desires generated by the encounter with the objects. In this respect, We can evaluate that they share common ground in the theory of self-cultivation. But if Lu Jiuyuan asserted that we should “follow only the Principle” for reaching to “the Rest(止)”, Yang Jian argued that we should not make “a apprehensions(意念)” in order to implement “the Moral Mind”. Lu Jiuyuan’s “the Principle” is penetrating the mind and the world, but it has a strong character as an objective order, and “the Moral Mind” that Yang Jian speaks is the subjective domain of human beings. Yang Jian’s philosophy shows that the subjective tendency is strengthened.