태극권의 원리에 관한 연구 = A Study on Principles of Taijiquan
저자
발행기관
학술지명
권호사항
발행연도
2004
작성언어
Korean
KDC
698.05
자료형태
학술저널
수록면
213-277(65쪽)
제공처
소장기관
This study set out to investigate if the many different schools were different as much as they looked different on the outside or if they still shared the same contents in the theories of Taijiquan despite the different appearances by comparing the histories, theories, and Quanjia(拳架) of the schools with the focus on Chenjia-taijiquan(陳家太極拳). It also aimed to confirm the results of the consideration of the histories and theories by comparing each school's Taijiquan(太極拳) and Quanjia(拳架). The findings were as follows:
1) The sameness and the difference in the aspect of history of Taijiquan(太極拳)
Taijiquan was reviewed from the origin to the differentiation and development. As a result, today's Taijiquan was the product of the original form practiced in Chenjiagou(陳家溝) being completed as the modern Taijiquan and gradually distributed and spread outside. The review of the history of Taijiquan revealed that it accomplished more fresh developments in many aspects after it was being distributed outside than it was limited within the region of Chenjiagou(陳家溝) and the Chen family.
First, there were developments and systematization in terms of theories. It should be acknowledged that all the theoretical establishments were already prepared as the modern Taijiquan(太極拳) began to form in Chenjiagou(陳家溝). What is argued here is that it was after Taijiquan moved out of Chenjiagou(陳家溝) that the theoretical systems turned more refined and systematic. In other words, there was already a complete set of the secrets in which all the experiences and know-how from Chen wang-ting(陳王延) and Chen chang-xing (陳長興2) were accumulated for generations even in the era of Chenjiagou(陳家溝). But the secrets and tricks of the original Chenjiagou(陳家溝) enjoyed a lot of boons only after Wu yu-xiang(武禹襄) and Li yi-yu(이역여) integrated the theories of Greate Absolute and yin and yang(太極陰陽) into the Taijiquan(陳家溝) and thus the name of Taijiquan(陳家溝) was appointed as the official name. The biggest driving force that made all those happen was the wide spread of Taijiquan(太極拳3), which was backed up by the refined concerning writings by the addition of literary men and noblemen to the group of Taijiquan.
Second, there were more than the theories that were under mutual influences after Taijiquan being spread outside. In the process of Taijiquan 's differentiation and development, Dajia(大架) and Xiaojia(小架) were
established by Chenjia-taijiquan(陳家太極拳), which in turn exchanged mutual impacts with other schools that were being formed and drew and absorbed the influences from other schools. As a result, the appearances of Taijiquan became different somewhat along with the interpretations of the terms, but the basic mental techniques of Taijiquan seemed to be shared among the different schools. Thus there would be no opposition to saying that Taijiquan(陳家溝) could be used to refer to all the different schools with seemingly different appearances.
The sameness and the difference in the aspect of theories of Taijiquan(陳家溝)
The Taijiquan(太極拳) theories of each school were compared. As a result, having originated from the traditions represented by the Quanjing(拳經) of Qi ji-guang(威繼光), the concerned theories earned a new creative slogan called Taijiquan thanks to Chen wang-ting(陳王延). With the Chenjiagou(陳家溝) as the tradition, the outside creations followed their own growing path being represented by Wang zong-yue(王宗岳) and Wu yu-xiang(武禹襄). Then the concerned theories and creations combined together as the situations of the times changed, which results corresponded to the findings according to the chronological order. There was a strong sense of the process of thesis-antithesis-synthesis, where new creations were made based on the traditions, then the traditions were separated from the creations, and then there was another combination together. In today's world, there are many different schools of Taijiquan, which are operated in the same principles and rules based on the common roots. That should be the reason why Taijiquan can be nothing but Taijiquan no matter differences there are among the schools.
The flow in the history has resulted in the different styles of five major schools of today's Taijiquan, which still have common features in the body and limb principles and rules. Thus it was confirmed that Taijiquan has not evolved into different types of Taijiquan based on the appearances but taken different outside forms according to the goals of practicing and spreading it or the degree of cultivation and tastes of Taijiquan people.
The sameness and the difference in the aspect of each school's Taijiquan(太極拳) based on the Quanjia(拳架 comparison
The Quanjia(拳架)(Taolu 套路) of each school was compared in the composition and common Zhaoshi(超式) in order to compare their Taijiquan. As a result, even though the names of Zhaoshi(超式) were changed and went through partial omission, replacement, alteration, addition, and simplification, the Taijiquan of each school turned out to share the same family line based on the Laojia(老架) of Chenjia-taijiquan(眞家太極拳).
Then going into details of Zhaoshi(招式) led to the selection and comparison of several Zhaoshi(招式). After the comparison methods and scopes were decided, it was investigated what caused the outside changes to Taijiquan(太極拳). The results confirmed that even though the Zhaoshi(太極拳) of each school that originated
from Chenjia-taijiquan(陳家太極拳) appeared very much different from the outside, they shared the same
implications on the inside.
It would be reasonable to argue that the outside appearances that seemed very much different in the overall structure or individual Zhaoshi(招式) were the products of each school's responding to the needs for spreading their Taijiquan for survival. That is, they just tried to pursue "Eungmuljayean(應物自然 : means unify with every object in nature)" of Taijiquan(太極拳) by taking proper measures responding to the changing situations of the times.
In short, there were changes that led to the partial differences of some schools in appearance due to the creative growth and differentiation of Taijiquan(太極拳) itself in terms of theories and practice or some alterations that led to the simpler Taijiquan(太極拳) for the purpose of distribution. Despite the outside differences, however, the changes of each school remained royal to the essential meaning of Taijiquan(太極拳). Thus it's a reasonable argument that each school including not only Laojia(老架), Paochui(포추), Xinjia(新架), and Xiaojia(小架) of Chenjia-taijiquan(陳家太極拳) but also Yangia(楊家), Wujia(吳家), Wujia(武家), and Sunjia(孫架) all belongs to the same Taijiquan(太極拳) in contents.
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