『春秋繁露』에서의 天人相關論 (The thought of unity of Heaven and human beings on 『春秋繁露Chunquifanlou』)

서지정보

· 발행기관 : 중국사학회
· 수록지 정보 : 중국사연구 / 54호 / 1 ~ 33페이지
· 저자명 : 정일동

초록

This treatise take aim at examination about the theory of communication between Heaven and human beings on 『春秋繁露Chunquifanlou』. Generally it was presented the thought which recognize the doctrines of 『春秋公羊傳Chunqui Gongyangzhuan』 on 『Chunquifanlou』. Therefore, the keynote of 『Chunquifanlou』 takes a serious view of the policy for the people as well as the other Confucian scholars who regard as of great importance chariy and virtue. And we can see it to fuse into one the thought of Rujia儒家, Mojia墨家, Daojia道家, YinYangjia陰陽家, Fajia法家, Mingjia名家 and so on to relief socio-economic inconsistancy, sumptuous moods, consentrate the land by the power familes.
There was presented new ideology which suitiable to establish new Dynasity on 『Chunquifanlou』. One of the peculiarities of 『Chunquifanlou』 is the endow the monarchy with myterious. 『Chunquifanlou』 has concentrated the thought of Heaven’s decree of Confucianism and the thought of Heaven’s order of Mujia, and explained it by the doctrine five natures elements of the positive and negative. It is a objectively and concretely method to explain the monachy who get the Heaven’s order.
There were some parts that explained the thought of Heaven’s decree and the thought of Heaven’s order ambiguously on 『Chunquifanlou』 as well as the other scholars in early of Han-Dynasity. There were three kinds of expressions that describe Tien(天) as a nature being, the order of nature and the supreme god who created the heaven and earth on 『Chunquifanlou』. The present writer give attention to the last one. which is the thought of conception between Heaven and human beings.
We can find background of the unity of heaven and human beings from above. 『Chunquifanlou』 has demonstrated the unity of heaven and human beings by the doctrine five natures elements of the positive and negative which are exist in the natural world. The world of mortals created by Heaven hold in common feeling and virtue also have it, and hailing each other between Heaven and human society. We must not overlook the loigical certification of hailing each other between Heaven and human society by the doctrine five natures elements of the positive and negative.
『Chunquifanlou』 has explained rise and decline of yinyang(陰陽) and circulation of wuxing(五行) by the agency of effect from reciprocal action between Heaven and Earth. Originaly, the thought of yinyang and the thouhgt of wuxing are realized as the activity of qi(氣) which have changing energy, and they were matured separately. But they have the common feature that divide the law of nature differently and provide its mutual relation. 『Chunquifanlou』 explained certification of hailing each other between Heaven and human being by the doctrine five natures elements of the positive and negative logically. The present writer emphasize the doctrine five natures elements of the positive and negative on 『Chunquifanlou』 has more advanced level than 『Huainanzi淮南子』.
But there were some insufficiencies to use the theory of yinyang wuxing in 『Huainanzi』. We can see the system of wuxing which is used practically by assigned on four seasons·derections·figures· colours·sounds and so on at first parts of 『Lushi Chunqiu』 「Shierji十二紀」. Although there were several examples empoying it in every volumes of 『Huainanzi』, especially in 「Shizexun時則訓」, we can not affirm it's practical utilization in 『Huainanzi』. However we can insist on the necognition that 『Lushi Chunqiu』 is synthetic writing about consolidate between Heaven and human society in Zhanguo period, and 『Huainanzi』 is synthetic writing about consolidate between Heaven and human society in early of Han Dynasity,
In conclusion, the attempts to consolidate between Heaven and human society were near completion. Such a chain of efforts were based on the theory of consolidate between Heaven and human society, and used yinyang wuxing. And 『Chunquifanlou』 amphasized the heaven's expression what is replies on the results of monarch's poltical behaviour. We can see it for the expression of the heaven, which express the abnomal phenomenon and good phase according to the policy of monarch and it's the check the policy of monarch.
The theory of consolidate between Heaven and human beings on 『Chunquifanlou』 hold in check the policy of monarch. There are several examples in Han-Dynasty discuss it when the abnomal phenomenon and good phase were presented, and the emperors efforted to improve their policy. Especially, there were many chronicles about abnomal phenomenon on 『Hanshu漢書』 「Wuxingzhi五行志」. Primarily the theory of abnomal phenomenon and good phase were developmented on same soil. For that reason they had studied the relationship between natural phenomenon and human society, especially about the rule of the saber, and it is the distinctive feature of the mysticism which were developmented since ancient of China. The efforts to relate the bad harvest, storm, and other several natural phenomenons with the rule of sovereign have classified in 『Chunquifanlou』 logically and convincingiy.

영어초록

This treatise take aim at examination about the theory of communication between Heaven and human beings on 『春秋繁露Chunquifanlou』. Generally it was presented the thought which recognize the doctrines of 『春秋公羊傳Chunqui Gongyangzhuan』 on 『Chunquifanlou』. Therefore, the keynote of 『Chunquifanlou』 takes a serious view of the policy for the people as well as the other Confucian scholars who regard as of great importance chariy and virtue. And we can see it to fuse into one the thought of Rujia儒家, Mojia墨家, Daojia道家, YinYangjia陰陽家, Fajia法家, Mingjia名家 and so on to relief socio-economic inconsistancy, sumptuous moods, consentrate the land by the power familes.
There was presented new ideology which suitiable to establish new Dynasity on 『Chunquifanlou』. One of the peculiarities of 『Chunquifanlou』 is the endow the monarchy with myterious. 『Chunquifanlou』 has concentrated the thought of Heaven’s decree of Confucianism and the thought of Heaven’s order of Mujia, and explained it by the doctrine five natures elements of the positive and negative. It is a objectively and concretely method to explain the monachy who get the Heaven’s order.
There were some parts that explained the thought of Heaven’s decree and the thought of Heaven’s order ambiguously on 『Chunquifanlou』 as well as the other scholars in early of Han-Dynasity. There were three kinds of expressions that describe Tien(天) as a nature being, the order of nature and the supreme god who created the heaven and earth on 『Chunquifanlou』. The present writer give attention to the last one. which is the thought of conception between Heaven and human beings.
We can find background of the unity of heaven and human beings from above. 『Chunquifanlou』 has demonstrated the unity of heaven and human beings by the doctrine five natures elements of the positive and negative which are exist in the natural world. The world of mortals created by Heaven hold in common feeling and virtue also have it, and hailing each other between Heaven and human society. We must not overlook the loigical certification of hailing each other between Heaven and human society by the doctrine five natures elements of the positive and negative.
『Chunquifanlou』 has explained rise and decline of yinyang(陰陽) and circulation of wuxing(五行) by the agency of effect from reciprocal action between Heaven and Earth. Originaly, the thought of yinyang and the thouhgt of wuxing are realized as the activity of qi(氣) which have changing energy, and they were matured separately. But they have the common feature that divide the law of nature differently and provide its mutual relation. 『Chunquifanlou』 explained certification of hailing each other between Heaven and human being by the doctrine five natures elements of the positive and negative logically. The present writer emphasize the doctrine five natures elements of the positive and negative on 『Chunquifanlou』 has more advanced level than 『Huainanzi淮南子』.
But there were some insufficiencies to use the theory of yinyang wuxing in 『Huainanzi』. We can see the system of wuxing which is used practically by assigned on four seasons·derections·figures· colours·sounds and so on at first parts of 『Lushi Chunqiu』 「Shierji十二紀」. Although there were several examples empoying it in every volumes of 『Huainanzi』, especially in 「Shizexun時則訓」, we can not affirm it's practical utilization in 『Huainanzi』. However we can insist on the necognition that 『Lushi Chunqiu』 is synthetic writing about consolidate between Heaven and human society in Zhanguo period, and 『Huainanzi』 is synthetic writing about consolidate between Heaven and human society in early of Han Dynasity,
In conclusion, the attempts to consolidate between Heaven and human society were near completion. Such a chain of efforts were based on the theory of consolidate between Heaven and human society, and used yinyang wuxing. And 『Chunquifanlou』 amphasized the heaven's expression what is replies on the results of monarch's poltical behaviour. We can see it for the expression of the heaven, which express the abnomal phenomenon and good phase according to the policy of monarch and it's the check the policy of monarch.
The theory of consolidate between Heaven and human beings on 『Chunquifanlou』 hold in check the policy of monarch. There are several examples in Han-Dynasty discuss it when the abnomal phenomenon and good phase were presented, and the emperors efforted to improve their policy. Especially, there were many chronicles about abnomal phenomenon on 『Hanshu漢書』 「Wuxingzhi五行志」. Primarily the theory of abnomal phenomenon and good phase were developmented on same soil. For that reason they had studied the relationship between natural phenomenon and human society, especially about the rule of the saber, and it is the distinctive feature of the mysticism which were developmented since ancient of China. The efforts to relate the bad harvest, storm, and other several natural phenomenons with the rule of sovereign have classified in 『Chunquifanlou』 logically and convincingiy.

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