＜窮達以時＞ 考釋 ― 君子의 ‘時’에 대한 인식과 태도
A Textual Interpretation of Bamboo Script Qiong Da Yi Shi(＜窮達以時＞) ― Junzi(君子)’s Perception and Attitude toward ‘Shi(時)’
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Qiong Da Yi Shi(＜窮達以時＞) is the Chu Bamboo Book of the Warring States Period(戰國楚竹書), which is one of the Guodian Chu Tomb Bamboo Slips(≪郭店楚墓竹简≫). The ‘Shi(時)’ in the Quan Da Yi Shi(＜穷达以时＞) in the Guodian Chu Tomb Bamboo Slips(≪郭店楚墓竹简≫) refers to fortune, timing, time trend or world trend, etc. It is an important factor for the success of the scholar’s career. As a concept of time, ‘Shi(時)’ is closely related to the Yinyangjia(陰陽家). It is also used as an important concept in the theories of Bingjia(兵家) and Taoists(道家), and it shows a strong color of Tianminglun(天命論). The so-called heaven(天) in the text is not divine, nor moral, but fateful. As supporting evidence, the article lists many historical and legendary examples of poor sages, such as Dashun(大舜) ploughing in Lishan(历山), Zixu(子胥)’s merits, etc., Confucianism(儒家) also has its unique understanding of ‘Shi(時)’, which not only regards whether ‘Shi(時)’ is a key factor for the success of a career, but also connects ‘Shi(時)’ with Li(禮) and transcends the deterministic meaning of ‘Shi(時)’. From my point of view in this paper, I would like to interpret the Junzi(君子) as a person who has the wisdom to use it as a field of self-discipline and self-realization in spite of being poor, beyond the limited situation of time and space.
Abstract
Qiong Da Yi Shi(＜窮達以時＞) is the Chu Bamboo Book of the Warring States Period(戰國楚竹書), which is one of the Guodian Chu Tomb Bamboo Slips(≪郭店楚墓竹简≫). The ‘Shi(時)’ in the Quan Da Yi Shi(＜穷达以时＞) in the Guodian Chu Tomb Bamboo Slips(≪郭店楚墓竹简≫) refers to fortune, timing, time trend or world trend, etc. It is an important factor for the success of the scholar’s career. As a concept of time, ‘Shi(時)’ is closely related to the Yinyangjia(陰陽家). It is also used as an important concept in the theories of Bingjia(兵家) and Taoists(道家), and it shows a strong color of Tianminglun(天命論). The so-called heaven(天) in the text is not divine, nor moral, but fateful. As supporting evidence, the article lists many historical and legendary examples of poor sages, such as Dashun(大舜) ploughing in Lishan(历山), Zixu(子胥)’s merits, etc., Confucianism(儒家) also has its unique understanding of ‘Shi(時)’, which not only regards whether ‘Shi(時)’ is a key factor for the success of a career, but also connects ‘Shi(時)’ with Li(禮) and transcends the deterministic meaning of ‘Shi(時)’. From my point of view in this paper, I would like to interpret the Junzi(君子) as a person who has the wisdom to use it as a field of self-discipline and self-realization in spite of being poor, beyond the limited situation of time and space.
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