『正易』의 입장에서 본 王龍溪의 易學思想

Abstract

In this paper, Wang Long-Xi’s the thought of I-Ching philosophy was investigated from the perspective of Korea’s I-Ching, Jeong-Yek. Jeong-Yek is Korea’s I-Ching that was written by a Confucian scholar, IlBu Kim Hang(一夫金恒) in the late Joseon dynasty. Unlike the previous the thought of I-Ching philosophy, Jeong-Yek created innovative dimension through present the fundamental principle of I-Ching. Wang Long-Xi’s the thought of I-Ching philosophy succeed to Yangming’s view of I-Ching basically. And Wang Long-Xi’s the thought of I-Ching philosophy unified XiangShuYiXue(象數易學) and YiLiYiXue(義理易學) in his Mind and Heart Learning’s position. Wang Long-Xi thought highly justice of a man of virtue that is said in daxiangci (大象辭) of Zhouyi the Ten Wings and wrote daxiangyishu(大象義述) . Wang Long-Xi said about the core contents of the Song dynasty Tushu XiangShuYiXue(圖書象數易學) concretely by writing books XianTianHoutianjieyi(先 天後天解義) , HetuLuoshujieyi(河圖洛書解義) , HetuXianHoutianbayu(圖書先後 天跋語) . To investigate Wang Long-Xi’s the thought of I-Ching philosophy in Jeong-Yek’s academic position, I wrote this paper three fundamental problems that Jeong-Yek clarified. First, I-Ching is scholarship of saint. Second, Yido(易道) imageried by time of sexagenary cycle and HetuLuoshu is providence of Lishu(曆數). third, it is about SunHoocheon Thoughts of I-Ching. In chapter 2 Goodness(良知) and Yi(易), equating with Goodness and Y, by saying person who realise Goodness is a saint, investigate that I-Ching is scholarship of saint. In chaper 3 Goodness and theory of XianHoutian(先後天論), compare and study with XianHoutian of Jeong-Yek and Long-Xi’s theory of XianHoutian centering XianTianHoutian(解義) . Long-Xi regarded XianTian(先天) as ti(體), Houtian(後天) as yuin(用) and interpreted ingeniously by demonstrating relation in all based on his logic of Tiyongyiyuan(體用一源). And he said that XianTian is benXin(本心) of Goodness, Houtian is a function of Goodness, if he know consciousness that he recognize is a function of heart, he can know that there is no XianHou(先後) because XianTian and Houtian are the whole. In chapter 4 Goodness and theory of HetuLuoshu(河圖洛書論), I studied Jeong-Yek’s mean of theory of HetuLuoshu that Long-Xi said centered around HetuLuoshujieyi . Long-Xi prescribed Hetu and Luoshu as Shunni(順逆). This is based on Zhouyi 說卦chapter 3. Because specific details of HetuLuoshu in I-Ching is exposed certainly through Jeong-Yek, I could find out similarity contents of Jeong-Yek and Long-Xi’s theory of XianHoutian. Especially, because he reference Shunni of HetuLuoshu and SunHoocheon together based on Goodness, this is clear indication of the fact that he understand I-Ching is philosophy of Goodness.