마왕퇴백서 『역전』의 도기론(道器論) 연구

Abstract

This paper attempts to reveal concretely in the history of thought the formation of the Yizhuan易傳between the late Warring States period and the early Han period by examining the discourses on the Dao(道)and the qi(器) in the silk manuscript of the Yizhuan which was discovered at the Mawangdui馬王堆 site from the Han period. The silk manuscript of the Yizhuan vividly shows the Zhouyi’s transformation from a divination text to a philosophy book. Therefore, its proper reading should be done within the context of the stream of the history of thought. The purpose of this paper lies in the examination of the view on the Dao and the qi in the Yizhuan silk text in the history of thought. In the silk text “Xici,”(繫辭) Confucius raises a question as to writings and words, and then he himself says in answer that the sage can convey what he means with “images”(象), “hexagrams”(卦), and “statements”(辭). In short, because what the sage meant could not be conveyed by writings or words, he himself produced “images,” “hexagrams,” and “statements” and conveyed his ideas. Therefore, the excerpt shows that the Confucian sages who practice ceremonies and rituals are superior to the Daoist sages who practice the “teaching without words.” Also the last sentence, “黙而成之, 不言而信, 存乎德行” (to accomplish things while remaining silent and to be trusted without speaking is something intrinsic to virtuous conduct), attests to it. In other words, the Daoist concept of “non-action” (黙而成之, 不言而信) is encompassed in the Confucian concept of action (德行). Now, we can understand that the thesis that “the metaphysical is the Dao and the physical is the qi” was conceived in its theoretical struggle with Daoism. Yet in the silk text “Xici,” the sages are in contact with the metaphysical Dao only through Confucian rituals and do not transmit it to others. It states that they communicate with the shenming(神明), or spiritual brightness, through the mediation of spiritual or numinous things and intervene in the harmony of Heaven, Earth and nature. Xunzi produced the idea of “通於神明, 參於天地” (communicating with the spiritual brightness and engaging with Heaven and Earth) by absorbing those of other theorists and producing his own from it. Therefore, it is believed that, roughly from the time of Xunzi, Confucian thought began to use the concepts of shenming and “spirits” which transcend cognition. And it became further developed into the thought of the Yizhuan.