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Historical Transition of the theory of Cheon-gi(天機論) and Reargument about the concept of Simplicity(天眞) of NongAm(農巖)
Journal of Korean Classical Chinese Literature
Abbr :
한문고전연구
2014, 28(1), pp.251-278
DOI :10.18213/jkccl.2014.28.1.009
Publisher : The Classical Chinese Literature Association of Korea
Research Area : Korean Language and Literature
2014, 28(1), pp.251-278
DOI :10.18213/jkccl.2014.28.1.009
Publisher : The Classical Chinese Literature Association of Korea
Research Area : Korean Language and Literature
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This study examines the existing research and issues on the theory of Cheon-gi(天機), summarizes all the aspects of historical transition of that theory to the NongAm(農巖) Kim Chang-hyeop(金昌協), and reargues the origin and meaning of the term—simplicity(天眞)—appeared in NongAm’s Cheon-gi theory. As a result, it shows that had occurred three-stage transition in Cheon-gi theory, from Neo-Confucianists(性理學者) in the late Goryeo(高麗) and the early Chosun(朝鮮) dynasty to Heo Gyun(許筠) and Jang Yoo(張維), and to NongAm. It also reveals, NongAm’s simplicity was reconstructed on the basis of orthodox confucianism(儒家) rather than just accepting Jang Yoo’s ‘truthfulness(眞)’. It may be summarized as follows. First, Cheon-gi as ‘a pure-good human nature’, used by Neo-Confucianists in the late Goryeo and the early Chosun dynasty, is reinterpreted into Chuang-tzu(莊子)’s Cheon-gi as inaction nature(無爲自然) from a perspective of enlightenment theory(敎化論) of Zhu Xi’s thought(朱子主意). And it does not contain the concept of archaism(擬古) and anti-archaism(反擬古). So I denominate it as a ‘Neo-Confucianism Cheon-gi theory’. Second, the term ‘Cheon-gi’ established by Heo Gyun and Jang Yoo is close to inaction nature in Taoism(道家). In the Strict sense, two dimensional transition of that term might be returned to the original concept-Chuang-tzu’s one. In addition, inaction nature in their Cheon-gi theory could be regarded as anti-imitation(反模擬) but could not be set up as anti-archaism. I quote “Chuang-tzu’s Cheon-gi theory” derived from previous studies. Third, it is illuminating that the term of simplicity expressed by NongAm is parallel to the meaning of Li Bai(李白)’s 「GuFeng(古風)」, therefore, reasonable conclude that a structure is formed : Simplicity(天眞) = DaYa(大雅) = Rightness(正). So NongAm’s simplicity contains the meaning of Seongjeong-ji-jeong(性情之正) of Zhu Xi. And the base of NongAm’s poetics have a tendency to away from archaism prevailing in those days, and collect benefits of Tang Song’s Poetry(唐宋詩). In brief, this study reconfirms that NongAm’s Cheon-gi theory has an intention of anti-archaism, integrating Seongjeong-ji-jeong pursued by Zhu Xi’s enlightenment theory with Seongjeong-ji-jin(性情之眞) sought by Heo Gyun and Jang Yoo. In that respect, I denominate NongAm’s Cheon-gi theory as ‘Anti-archaisme Cheon-gi theory’.
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