윤선거의 선후천론 = The Pre-Heaven and Post-Heaven Theory of Yoon Seon-Geo(尹宣擧)

다국어 초록 (Multilingual Abstract)

This study investigates the Pre-Heaven and Post-Heaven Theory of Noseo Yoon Seon-geo centered on his Doctrine of Post-Heaven (後天圖說). However, since the Doctrine of Post-Heaven by Noseo is based on the studies of I-hsueh Ch'i-meng, this study compares the two to investigate.
Zhu Xi recognizes Hetu(河圖) and the Luoshu(洛書) as the evidence of the hexagram-line divination, but at the same time, defined that the root of the diagram-pictures and hexagram-lines as Taegeuk(太極). He claimed that the numbers 15 and 5, which are the central numbers of Hetu(河圖) and the Luoshu (洛書) both signify the Taegeuk(太極).
However, Noseo not only claimed that the number 5(五數) of the Luoshu represents both Taegeuk(太極) and the Hwanggeuk(皇極), but also claimed that the number 15 of the Hetu(河圖) is consisted from 5. As such, Noseo understood Hetu and the Luoshu in terms of the theory of ‘Heaven-Man Unity (天人合一)’.
Noseo divided again the post-heaven from the pre-heaven and post-heaven which was brought up centered on the Eight Trigrams(八卦圖) into pre-heaven and post-heaven, and defined the pre-heaven of the post-heaven as the mediator and center that links the pre-heaven, which signifies the main body, with the post-heaven, which signifies the reactions. As well, he defined the zhenxungua(震巽卦) which signifies the first son and daughter among the six children(六子女) as the center of the change of pre-heaven and post-heaven.
The zhenxungua(震巽卦) that Noseo suggested as the center of the change of pre-heaven and post-heaven signifies the saint(聖人). Saints(聖人) are those who live the life of the natural human nature(本性). Therefore, in the perspective of the triode(三極), zhenxungua signifies the Hwanggeuk that goes through the Providence and human things. Noseo understood the pre-heaven and post-heaven centered on the Hwanggeuk through highlighting the zhenxungua, in contrast to Zhu Xi and Shao Yong who suggested the Pre-Heaven and Post-Heaven Theory centered on heaven and earth or the universe based Taegeuk.
He focused on the fact that the structure of the Xugua(序卦) is consists of the shangjing(上經) starting from the qiankun(乾坤) and ends in the kanli(坎離) and the xiajing(下經) starting from the zhenxungendui(震巽艮兌) and ends in the kanli(坎離), and claimed that the xugua(序卦) and zagua(雜卦) each signifies the pre-heaven of the post-heaven and post-heaven of the post-heaven. This can be seen as the result of Noseo’s understanding of the pre-heaven of the pre-heaven and the post-heaven, and the post-heaven of the post-heaven through the structure of triode(三極) consisting of the Taegeuk, Hwanggeuk and Cheontaegeuk(天太極).

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