장식(張栻)의 「태극해의(太極解義)」 정본(定本) 연구(硏究) = A Study on the Authentic Text of Zhangshi’s Taijijieyi

다국어 초록 (Multilingual Abstract)

This article is a study on the authentic text of Taijijieyi (太極解義) by Nanxian Zhangshi (南軒 張栻), a thinker of the Southern Song Dynasty. Zhangshi's Taijijieyi, which has been said to have been renovated for hundreds of years, was recently discovered to have been transmitted in two kind of texts by researchers. I discovered the original text of Taijijieyi, which was published in the Collected Works of Master Zhou Lianxi (元公周先生濂溪集), and edited in Song Dynasty, which I reported in 2002 to the academic society through my doctoral thesis after compilation and studies of its contents and ideas. Then in 2010, Professor Su Pinxiao (粟品孝) presented an incomplete edition (殘本), which was engraved during the Song Dynasty (宋刻), in the Collected Works of Zhou Lianxi (濂溪先生集) belonging to the collection of the National Library of China, with another edition of Taijijieyi in the Complete Works of Master Zhou Lianxi (濂溪周元公全集), belonging to the collection of Hosa Library located in Nagoya, Japan. He compiled them and reported to the academic society. This is what I call the authentic text of Taijijieyi.
In spite of the great differences between the narrative and the content, the original text and the authentic text of Zhangshi’s Taijijieyi can be confirmed as having the consistency of thought and content in the duplication of certain sentences. Zhangshi’s Taijijieyi was modified and complemented in the authentic text from the original text. And it is only the authentic text of Taijijieyi which is quoted by Confucian scholars of the Nanxian era or later epochs. Whereas the original text is not quoted either by the Anthology of Nanxian, or by the Anthology of Zhu Xi, or by the Zhuziyulei, or by Confucian scholars' archives of that time, the authentic text is quoted by the Anthology of Nanxian, the Zhuziyulei and the Xishan dushuji (西山讀書記) of Zhen Dexiu (眞德秀). Given this fact, the understanding and interpretation of Taiji Tushuo by Nanxian should in the future be based on the authentic text. However, when discussing Nanxian's philosophical ideas, the transition and change of ideas from original text to authentic text should be considered dynamically and synthetically. Because the original text, even though its creation, propagation and status in Nanxian's thought are considered from a critical point of view, retains the original form of Nanxian’s ideas. The most significant point of Taijijieyi 's original text is that, compared to the authentic text, it shows the color of Zhangshi's ideas before being heavily influenced by Zhu Xi's ideas. In comparison, the authentic text becomes something of Zhu Xi by going through discussions with Zhu Xi, Lu Zuqian and the Confucianists of Hu-xiang. Nevertheless, Nanxian's core thoughts and ideas are still held.
For Zhangshi, the philosophical discussion of Taiji can be reverted to the question: Does Taiji has an existence outside of, or before, experienced objects, or absolutely within those objects? He emphasizes the latter position. This is the point of coherence with Lu JiuYuan's theory of Taiji and also with Zhu Xi's theory of Taiji. He thought that the universe and all the creations could not be explained in an organic and coherent way with a single element: the movement (動) or the stillness (靜), the existence (有) or the non existence (無), the substance (體) or the use (用). In order to recognize organically and coherently explain the phenomenal world and the world that is the cause and source of it, he thought that only the method of reasoning that combines both the existence and nonexistence, is valid. As for Taiji's movements and stillness, he argues that dialectical movements and changes based on mutual response (相感) are the original attributes of Taiji. He emphasizes that the changes in yin and yang and the five elements are not changes caused by a causality based on time. Furthermore, he preaches that the changes in yin and yang and the five elements are not caused by the forces of a transcendent being or by any other external principle, but by the inherent nature of yin and yang that cannot be presided at will by other force. In other words, it is an inherent principle that exerts a force that cannot be presided at will.
On his opinion of the human being, Zhangshi accepted Zhou Dunyi's new opinion on the human being by saying that the reason why human beings distinguish themselves from other objects is because they are moral beings and can restore their nature through reflection. In self-cultivation, Zhangshi’s suggestion can be characterized by emphasizing respect (敬) as the key of self-cultivation, something that Zhou Dunyi has never suggested, as well as the parallel advance between wei-fa and yi-fa (not yet stirring and stirring).