周易의 「黃中道」硏究 = About the Doh of Huangzhung in I Ching
저자
高康玉 (釜山水産大學校 敎養課程部)
발행기관
학술지명
論文集(THESES COLLECTION OF NATIONAL FISHERIES UNIVERSITY OF PUSAN)
권호사항
발행연도
1992
작성언어
Korean
KDC
529.000
자료형태
학술저널
수록면
179-201(23쪽)
제공처
소장기관
1) Preface(*1)
In this paper, I try at first to discuss and prove that the most principle of Confucian thought must be the Doh of huangzhung in the I Ching.
The central principle of Confucian thought is the Doh(*2), and this Doh is the Doh of zhung. Therefore Confucius always emphasized this Doh as <zhungyong> or <shihzhung>. The <zhungyong> is one of the philosophical terms of Confucius. I think the origin of the <zhungyong> must be the Doh of huangzhung in the I Ching. As the huangzhung and the Doh are absolutely indivisible concepts, I've made the term <Doh of huangzhung> that is my own philosophical term that is combined with both <Doh> and <huangzhung>.
Then I inspect the origin and source of <Doh of huangzhung>, its many inscriptions, its many meanings, and its etymology. And next I deal with the relations between the <Doh of huangzhung> in the I Ching and the other concepts, and I study their contents.
2) Conclusion
Till now, I've already studied the <Doh of huangzhung> in I Ching, and as a result, I think it is made clear that the <Doh of huangzhung> in I Ching is the ultimate principle of Confucian thought. And also I've investigated so many meanings of the <Doh of huangzhung> from many angles. The general contents are briefly accounted for as follows.
I Ching is the holy book in which every individual <I> tries to study and realize the Doh. The Doh is the very Doh of huangzhung. The Doh appears in the spirit of every individual <I> who tries to respond and fit properly to all the changes, transitions and variations, or tries to rule over and control them, or studies and tries to realize the Doh with which every individual <I> creates properly new changes, transitions and variations for the good. There are many enormous changes and transitions and variations in the world of nature, the human societies, cultures and civilizations, and the internal worlds (the worlds of mind and character and emotion).
The Doh of huangzhung is the Doh of the highest propriety, the Doh of the most suitability, the Doh of the best adequacy, and the Doh of the highest moderation in English.
The etymology of the Doh of huangzhung must be from the character inscribed on the back-shell of the tortoise(turtle) in the Yin dynasty of old Chinese history. I think that the tribe of the Yin dynasty and the tribe of old Korea were the same. And so I presume that the etymology of the Doh of huangzhung is <Dopta> and <Almazung> in Korean. Namely, I think that the etymology of <Doh> is from <Dopta>(to help) in Korean, and the etymology of <huangzhung> is <Almazung>(propriety, adequacy, suitability, moderation) in Korean.
The Doh of huangzhung is divided into <the male Doh of huangzhung> and <the female Doh of huangzhung>. Further, <the male Doh of huangzhung> and <the female Doh of huangzhung> are divided into four Doh, namely <the Doh of huangzhung in heayen>, <the Doh of huangzhung in human-beings(mankind)>, <the Doh of huangzhung in earth>, and <the Doh of huangzhung in the invisible world>.
Through understanding and carrying out <the Doh of huangzhung in human-beings(man-kind)>, every individual <I> tries to regulate and harmonize <the Doh of huangzhung in heaven>, <the Doh of huangzhung in earth> and <the Doh of huangzhung in the invisible world>. By this time, <the Doh of huangzhung in heaven> has attained shihzhung(propriety at that time), <the Doh of huangzhung of the earth> has maintained lizhung(adequacy to one's advantage), <the Doh of huangzhung in the invisible world> has held jihzhung(moderation in secret), and finally <the Doh of huangzhung in human-beings(mankind)> has supported hozhung(suitability for peace and harmony).
The Doh of huangzhung is, in a word, <the Doh of most suitability>. It is the most fundamental spirit, principle and duty with which every individual <I> studies and researches new things constantly in order to attain to the highest suitability to all the changes and regulate them the most properly and rule over them the most adequately.
Therefore, <the Doh of the highest suitability> is greatly different from modern science, from which all the scientists to exclude all the human-beings, and in which they study and research only the natural laws of matter. But in the Doh of huangzhung in the I Ching, every individual <I> must be thought of as an absolutely central beings, and every individual <I> studies so many laws of all changes and tries to put them to practical use and help all human-beings and make them and all the things in the universe perfect. And finally every individual <I> tries to make all the universe harmonious. For that reason, I maintain that <the Doh of the most suitability> which is the ultimate principle of Confucian thought must be the best method with which every individual <I> tries to solve all the problems of current scientific society where every individual <I> is troubled by public harm and solitariness.
The Hotu 河圖 and the Luoshu 洛書(*58), which are not understood by any scholar, are only a mysterious mark and painting to make <the Doh of the highest suitability> clear.
The <yi> is divided into the yi of symbol and number and the yi of meaning and spirit(*59). However, both are to verify the Doh of huangzhung. To explain in detail, the yi of symbol and number is to study the highest proper symbol and number which is helpful to all human-beings, much as current science and mathematics and geography are. And the yi of meaning and spirit is to study the best suitable meaning and spirit of helping all humanbeings, much as current metaphysics(namely philosophy and schools of religion do). Therefore, the yi assumes all the past and current learnings as the yi of symbol and number and the yi of meaning and spirit.
The scientists of current learnings try to exclude the feelings and emotions and subjectivity of human beings as much as possible, and they chiefly esteem making facts clear. But philosophers of the yi thoroughly respect the feelings, emotions, subjestivity, and wisdom of human beings, and try to make facts clear and utilize them for the good, and further they try to grasp the spirit of <the Doh of the highest suitability> which is the ultimate state of being, and realize <holistic utopia> of uen-heng-li-zheng where all human beings respect the holy and wise and scholars who grasp the thorough spirit of <the Doh of the highest suitability> in that all human beings willingly help each other or one another(*60).
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