• Journal of Korean Philosophical Society
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• v.131
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• pp.223-244
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• 2014

In this paper, the author interprets Juyeok (The Book of Changes) as a philosophical book on self-culture instead of a book on divination. Juyeok, originally, was a book on divination written to tell fortunes; however, it has been a rich source producing the discourse of the humanities. This is because it has a unique system of linguistic symbols. Gwae-Hyo (Hexagrams and Horizontal Lines) system of Juyeok has a number of symbolic features, and there is too much room for new philosophical, cultural interpretations. Thus, Juyeok can be applied to any information and events, and it can, accordingly, help solve the problems of life we are facing. Moreover, Juyeok's unique characteristics are revealed very well in active intervention of persons who read and interpret it. Carl Gustav Jung is the very person who argued that one should interpret Juyeok through this active intervention. In the foreword of Juyeok translated by Richard Wilhelm, he mentions a possibility of the interpretation of Juyeok applying 'synchronicity.' According to him, Juyeok is a material not to predict the future or tell the fate ordained, but to look back on oneself or find the solutions of problems oneself. It allows the inquirer to interpret Gwae-Hyo-Sa (Explanations) not simply through the result of fortune-telling but the act of telling one's fortune. He applies 'synchronicity' to the finding of answers to one's problems in the given Gwae-Hyo-Sa. Synchronicity refers to 'the principle of non-causal relationship explaining a phenomenon of meaningful coincidence.' Here, simultaneity, unlike contingency the principle of causality refers to, means 'meaningful coincidence.' He presents a theory that the divination signs derived from Gwae-Hyo-Sang (Images) through synchronicity is a reflection of the psychology of the unconscious the fortune-teller or a man who receives the results of the divination signs has under certain circumstances on the outside. This is because Jung interprets it like this because the way of communication of Juyeok using symbolic language is not direct but indirect. Juyeok's system of symbolic language aims not at delivering objective knowledge, but the reader's self-transformation. This point can be applied in clinical philosophy. People who suffer from agony and pain in their daily lives may find meaningful and helpful advice for themselves no matter what Gwae-Hyo-Sa they choose in Juyeok. This is because it was originally hidden in their inner space and just revealed concretely through Gwae-Hyo-Sang or Gwae-Hyo-Sa in Juyeok. In this sense, we connect the meaning Gwae-Hyo-Sang or Sa contains from Juyeok to their circumstances, read counsel or advice needed ourselves and make it our own to be able to have power to change and help ourselves. And at this very point may be evaluated as an important role of Juyeok.

• 중국학논총
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• no.55
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• pp.51-66
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• 2017

颐斋在『颐斋乱藁』中记录了自己对周易进行学习的内容.他从1760年(庚辰)32岁开始正式在白羊寺的众多庵堂里进行研读, 历经３年, 于1763年(癸未)7月23日离开白羊寺.之后, 他与金时粲, 徐命膺, 沈定镇, 韩晚裕, 李得显等人一起对周易进行了讨论, 并将自己的见解记录下来.他留下的注释书有 『皇极经世书解』 『朱子明筮赞解』, 『阳九阴六用数图』, 『经世天地始终之数图』, 『经世四象体用之数图』, 『易学啓蒙解』 等. 还有 『读易学啓蒙』, 『论易吟』, 『大易吟』 等３首与周易相关的诗.本论文则通过这３首诗对颐斋的周易特色进行阐明, 其特色大致可以概括为受容, 继承并发展了朱熹的主张.但他对周易的理解, 就像他所说的'通过象和数可以进行更好地理解'那样, 与义理相比, 他更关心象数, 实际上关于象数的注释和讨论也更多.因此, 虽说周易从象数易和义理学方面发展为图书易和儒家易, 并由朱熹完成了象数易和义理易的大统一, 但颐斋可以说则是一位以义理易和儒家易为基础, 十分看重象数易的易学者.

• (The)Study of the Eastern Classic
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• no.37
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• pp.547-576
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• 2009

Iching has been taught people wisdoms of Sijung since it appeared in oriental society thousands years ago. Sijung means each of us meets the change of the present situation reasonably and practices the timely truth. The current society we've been living is infra-structured by various kinds of visible or invisible networks. This society is called 'network society' which is characteristic of inter-connectivity, interactivity, and complexity, etc. This thesis is to study whether and how the wisdoms of Iching can be helpful for behaviors in network society. For this, the meaning of several hexagrams and the new paradigm of network society were reviewed. Then, which hexagrams give what wisdoms to individuals, organizations, and difficult situations in network society was discussed. In network society, individuals are surfing internet, meeting, chatting, and making groups to implement meaningful works. To these, some hexagrams give wisdoms such as the ethics of rightness, the virtue of the mean. Organizations in network society should rebuild and reform inner suborganizations, cooperate with other organizations including citizen alliances, competing firms, and government organs. To these, some hexagrams give wisdoms such as faithfulness, considerateness, and completeness. Other hexagrams give also wisdoms such as neighborhood, non-selfishness, and self-discipline, to difficult situations lack in communication in network society.