A Study on the analysis methodology of I-Ching

진성수

doi:10.18213/jkccl.2008.16.1.012

Wang Fu-zhi meant to rehabilitate the learning of Chinese Classics[經學] having its roots in ideology and value of orthodoxy Confucian school during the transitional period from Ming to Qing and his thought was formed in the process of transition, from li-centered to qi-centered value system. Wang Fu-zhi criticized the moral cultivation theory of xing li learning and Yang-ming learning and asserted that ‘acting’ should be focused on the moral cultivation and learning. Wang Fu-zhi maintained that unite zhan yi(占易)[xiang shu(象數)] and xueyi(學易)[yi li(義理)] should united and he applied the principle of yi to diverse fields such as history, the realities of life etc. Wang Fu-zhi realized that one should analyze Zhu Xi with zhan yi and xue yi[不可偏廢], not losing balance between them. It is a noble man's duty to realize that the two of them are united and to actualize them. Besides, he maintained that even though the open(representing yin) · the solid(representing yang) and ji xiong(吉凶) represent one spatial condition, it is also a dynamic space newly re-constructed by the action of a noble man. Therefore, Wang Fu-zhi argued that the true I-Ching is not to accept the sixty-four images and statements passively, but a noble man, subject of yi, to blaze a trail according to the time and position. In accordance with this, de shi ji xiong(得失吉凶) are obtained not through bu shi(卜筮), but only through the inside of self. Human beings' yi li and the principle of history and reality are completed by uniting human beings' zhan(占) and xue(學).

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