韓國 易學으로서의 正易의 諸問題 : 주제와 논리를 중심으로 = Issues of Jeong-Yek(正易) as I-ching of Korea - Focusing on Topic and Reasoning -

다국어 초록 (Multilingual Abstract)

I-ching(易學) is a universal (philosophical) system of st
udy on I-ching philosophy, the principle of change. Yijing
(易經) originally recorded and handed down as a reading o
n acts of divination by ancient people of the East was co
mpleted as a universal system of study by Confucius as h
e added Ten Wings(十翼) to the true meaning and utility of
Yijing. It is a matter of common knowledge that Yijing has
been passed down to the present as Zhouyi(周易), the origi
n of Oriental spirit.
While Zhouyi was the only I-ching that appeared after Co
nfucius, a new book of I-ching named Jeong-Yek was mad
e by Ilbu Kim, Hang,(一夫 金 恒) a descendent of eastern
barbarians coming from the same lineage as Confucius, in
the northeastern part of earth during late 19th century.
In explaining the true meaning of Yidao(易道), the way of
change, he recorded various implications about "future app
earance of a new I-ching" in his sentence expressions. No
body properly understood the hidden arts of Confucius unti
l appearance of Jeong-Yek. In other words, the original and true meaning of Yidao was 'newly and correctly interpreted' only after appearance of Jeong-Yek. Regardless of Zhouyi and Jeong-yek, basic structure of I
-ching can be explained as "the system of reasoning to co
rrectly examine the middle way between the way of heave
n and human affairs". In fact as the problem of the way of
heaven and human affairs explains the principle of all thin
gs under the category of heaven and earth, Zhouyi teache
s this principles using four symbols(四象) and four virtues
(四德), or virtues of spiritual intelligence and meaning of al
l things.
Since Confucius explains Yidao with focus on realistic pro
blems of human life, Yidao is described using symbols (sp
atial symbols of Yidao). On the contrary, Ilbu explains Yida
o 'based on the existential structure of the way of heaven
and principle of change' as the grounds for existence of lif
e, describing Yidao using Lishu(曆數) (temporal principle of
Doshu(度數) for the way of heaven).
By nature, life structures of the way of heaven and hum
an affairs are integrated and uniform as shown by the corr
espondence of four symbols and four virtues. If human exi
stence can be seen as a life development of the principle
of four virtues, it would be proper to look at existence of
the way of heaven as a life development of the principle o
f four symbols. Accordingly, the core topic and basic reas
oning clarified in Jeong-Yek explains existential structure f
or the way of heaven as “the law of life development bas
ed on four symbols” and defines this as “the principle of change based on four virtues”. Thus, the view of Zhouyi
(perspective of four virtues) and view of Jeong-Yek (persp
ective of four symbols) must be studied simultaneously in
order to faithfully explain the inherent meaning of I-ching.
It is true that the research results of Jeong-Yek are extr
emely insignificant compared to the results of Zhouyi. This
implies that there is lack of in-depth research efforts on J
eong-Yek. Accordingly, the aim of this paper is to summarize the in herent meaning and academic characteristics of Jeong-Yek as the Korean-style I-ching, the field of study regarded as the background of Oriental spiritual culture, with the focus on topic and reasoning.