III. The Cyclic Economic View Manifested in the Religious Tenets

Ⅲ. The Cyclical View of the Economy as Manifested in the Cardinal Tenets

1. The I Ching (the Changes)320) and the Circular (圓形的) Cyclicity of Daesoon Thought

The circle (圓) and cyclicity may be regarded as hidden yet important principles of Daesoon thought. In Daesoon thought, the circle and circle-related concepts such as transmigration and cyclicity are each mentioned once, and they are mentioned in connection with what may be called the core principles of Daesoon thought—Mugeuk, Taegeuk, and Daesoon321)—as well as with the way of Heaven and Earth322) and with the economy323).

Cyclicity serves as an important criterion distinguishing Eastern from Western theory.324) Whereas the West conducts reductionist research that seeks out the smallest particles of matter through a subtractive method of dividing and analyzing all things, the East discovered yin-yang and the Five Phases by observing the combination of matter, identifying the cyclic movement of matter as a whole, and defining a given substance by the role it plays within the total cycle—a holistic method.325) Yin-yang and the Five Phases are being validated as another form of science by contemporary philosophy of science.326)

In the West, the cyclicity of nature was incorporated into Western science when it was demonstrated by Russell in the form of Russell's paradox.327) Using the liar's paradox—'If all Cretans are liars, and a Cretan barber says that he himself is a liar, then is that barber a liar or not?'—Russell discovered that a universe engaged in self-reference or self-organization328) can never possess a complete system of proof, and he thereby pronounced the bankruptcy of Western philosophy. Ever since the logic of Euclid, who first systematized Western geometry, and of Plato and Aristotle, who inherited his mathematical methodology, the Western academic tradition had excluded circular logic from science. Yet once Russell's paradox was discovered, and once Gödel's incompleteness theorems—which proved it in a more mathematically refined form—were established, circular logic, or correlative thinking, was revealed to be the more scientific. 329)

Conversely, once the Western proof of incompleteness was discovered and mathematical logic developed alongside it, the scientific character of the traditional Won-Hyeong-I-Jeong330) cyclical theory of the Eastern I Ching (the Changes) was clearly revealed.331) The Five Phases (ohaeng)332), the Eastern model of cyclicity, was proven to be the minimal system of mutual conflict (sanggeuk) and mutual life-giving (sangsaeng). When all things are viewed holistically, the most fundamental relationship is the sanggeuk–sangsaeng relationship333); since, among the numbers in which the sanggeuk–sangsaeng relationship can appear at least once each, the smallest odd number is 5 and the smallest even number is 8, it was proven that the Eastern Five Phases and the Eight Trigrams are the prototype of circular logic.334) It is said that 4 and 6, unlike 5, cannot achieve the balance of mutual conflict and mutual life-giving. Western researchers state that, in reality, all things can be analyzed into the elements of yin-yang and the Five Phases.

Like yin and yang, the Five Phases are found in every phenomenon. And the harmony of the two is the second physical law. One phase gives rise to the next. Water gives rise to wood, wood to fire, fire to earth, earth to metal, and metal to water. Opposed to this productive cycle is a destructive cycle, in which water and fire are in opposition, fire and metal are in opposition, and metal and wood, wood and earth, earth and water are in opposition. 335)

What is now known as Eastern science—yin-yang and the Five Phases—became concentrated after Dong Zhongshu336) of Emperor Wu of Han, with whom yin-yang and the Five Phases were combined. Even before Emperor Wu of Han, as seen in the oracle bone script of the Shang dynasty, astronomical phenomena had been calculated by assigning the sexagenary cyclical signs to dates; but it was only after the doctrine of yin-yang and the Five Phases was established that this became popularized and developed in earnest.337) The establishment of the doctrine of yin-yang and the Five Phases, like the discovery of Newton's universal gravitation and the calculus, was applied to all fields of learning and brought about rapid scientific development, as Needham338) noted. The difference between yin-yang and the Five Phases and Western science is merely that, because it did not employ a reductionist method, it brought about only the occasion for scientific development without achieving fundamental development—this is its sole limitation. Today, yin-yang and the Five Phases are actively employed in complexity science and the like as an emergent scientific methodology that contemporary reductionist science fails to discover.339) The Huangdi Neijing, the origin of traditional Korean/Chinese medicine, and the Chinese inventions and discoveries that became the origin of today's Western science were, for the most part, created on the basis of yin-yang and the Five Phases.340)

Although it was first proven that the Eastern Five Phases and Eight Trigrams are the most economical model for achieving cyclicity, the East went one step further, distinguishing the inner character of the cycle into yin-yang and the four images, and expanding it into the Ten Heavenly Stems and Twelve Earthly Branches, the sixty-four hexagrams, and so on. Even with the same four directions—east, west, south, north—the linear West has only direction, whereas the cyclical East possesses two features: content (spring, summer, autumn, winter) and direction.341)

[Figure 3.1] The reason why three-phase, four-phase, and six-phase systems fail to achieve symmetry 342)

[Figure 3.2] The reason why a seven-phase system fails to achieve symmetry 343) [Figure 3.3] Diagram of eight-phase mutual life-giving and mutual conflict

If one compares atomism with yin-yang and the Five Phases, atomism, being reductionist like Freud's psychoanalysis, subtracts344), whereas yin-yang and the Five Phases, like Jung's analytical psychology, add.345) Until now, the cyclical theory of yin-yang and the Five Phases was applied in practice but, because it did not fit the framework of reductionist theory, its scientific character was doubted; yet with the emergence of the additive science of complexity, it is becoming the new favorite of science.346)

Connecting complexity science with Daesoon thought, we shall examine, through the cyclicity of the I Ching (the Changes), the formal characteristics of the cycle of the Changes (易): daedae (polarity, 待對), yuhaeng (flow, 流行), junghwa (neutralization, 中和)347), hoegwi (return, 回歸), and the spiral (naseon, 螺線).

Daedae (polarity, 待對) and yuhaeng (flow, 流行) have frequently been mentioned as concepts explaining the cyclicity of the Changes (易) ever since Zhou Dunyi's Taijitu shuo (Explanation of the Diagram of the Supreme Ultimate), but junghwa (neutralization, 中和), hoegwi (return, 回歸), and the spiral (naseon, 螺線) are somewhat unfamiliar concepts. Junghwa (中和), hoegwi (回歸), and the spiral (螺線), on the one hand, and daedae (待對) and yuhaeng (流行), on the other, may be said to stand in the relation of substance (體, che) and function (用, yong). Daedae (待對) and yuhaeng (流行), as substance (體) like Heaven and Earth, provide the environment of nature through the cycle of water and fire; junghwa (中和) and hoegwi (回歸), as function (用) like the human-divine (人神), perform a mediating action like benevolence (仁—junghwa) and righteousness (義—feedback, hoegwi); and the spiral (螺線) represents the form of the cycle in which substance and function unite and increase production (增産).348) Junghwa (中和), hoegwi (回歸), and the spiral (螺線), together with daedae (待對) and yuhaeng (流行), may all be said to be forms of the cycle.349) If yin and yang are taken as the creation (yang) and preservation (yin) of the cycle, then preservation becomes substance and creation becomes function. Creation and preservation again differentiate into yin and yang, namely creation and preservation: the creation of creation becomes junghwa, the preservation of creation becomes yuhaeng, the creation of preservation becomes daedae, and the preservation of preservation becomes hoegwi.

The first characteristic among the formal characteristics of the cycle of the Changes (易) is that the cycle stands in polarity (daedae) as yin and yang. Daedae (待對) means to face one another while waiting, signifying not a difference of mutual conflict but the harmony of difference350).351)

In Daesoon thought, all things are constituted as yin-yang (陰陽) complex systems.352) Among the things that stand in polarity as yin and yang, the most representative may be said to be water and fire.353) In Daesoon thought, it is said that only one who knows how to use the principle of generating fire from water can be called a divine person (sinin).354) The reason water and fire stand in polarity with each other is so that, through difference, each may become a complete being.355) For example, plants, which release oxygen and emit carbon dioxide, and animals, which inhale oxygen and exhale carbon dioxide, can, owing to that difference and barring other problems, live perpetually and give life to one another.356) Difference, once harmonized like the Jicheontae (地天泰) hexagram of the Book of Changes357), generates a formidable energy like a perpetual-motion machine. The Jicheontae (地天泰) is said to symbolize an earthly paradise that achieves an automatic Eumyang Hapdeok, with water, whose nature is to descend, situated above and fire, whose nature is to ascend, situated below. The character of polarity (待對) can be represented graphically, as in [Figure 3.4], by the Taegeuk of the Korean flag and by a fractal (相同性, self-similarity) pattern.

The character "tae (太)" depicts a small dot and a large "dae (大)" simultaneously growing larger and smaller, and thus already symbolizes the cycle.358) The shape of the Taegeuk flag split in half resembles a bean; from of old a bean has been called tae (太), and the fertilized egg of all mammals is shaped like the bean tae (太).359)

[Figure 3.4] The Korean Taegeuk360) and a fractal361)

The character of polarity (待對), in relation to Daesoon thought, manifests as Eumyang Hapdeok (陰陽合德, the joining of virtue between yin and yang). The "joining (hap)" of Eumyang Hapdeok is said to carry three meanings: "yin and yang are suited to one another," "yin and yang integrate their virtue with one another," and "I wish to learn how yin and yang meet to create virtue." An expression similar to Eumyang Hapdeok is the Confucian phrase "hapgideok (joining one's virtue)."

"夫大人者는 與天地合其德하며 與日月合其明하며 與四時合其序하며 與鬼神合其吉凶하야"

That great man (the ideal person) joins (hap, shares) his virtue with Heaven and Earth, joins his brightness (明) with the sun and moon, joins his order (序) with the four seasons, and joins his fortune and misfortune with the spirits.362)

Since the "Wenyan" commentary of the Book of Changes expresses yin-yang363) as Heaven and Earth364), it may be held that Confucianism expressed Eumyang Hapdeok as eumyang hapgideok (陰陽合其德). The difference between Eumyang Hapdeok and eumyang hapgideok is that the "hap" in Eumyang Hapdeok is the "hap" of "being suited," whereas the hap in eumyang hapgideok (陰陽合其德) may be seen as the "hap" meaning "wishing to join" or "seeking to learn." Moreover, the hap in both Eumyang Hapdeok and eumyang hapgideok commonly carries the meaning of integration—that Heaven and Earth join as yin and yang to create all things. The hap of Eumyang Hapdeok emphasizes polarity more than the integrative hap of "eumyang hapgideok."

If the "hap" of Eumyang Hapdeok is the "hap" of "being suited," then Eumyang Hapdeok ultimately implies that, prior to Daesoon thought, yin and yang were not "suited"; thus the Eumyang Hapdeok of Daesoon thought reflects the will to make yin and yang suited to one another. Eumyang Hapdeok, unexpectedly, comes to signify the Later Heaven opening (Hucheon Gaebyeok).365) Right yin and right yang (正陰正陽), the mutual life-giving of yin and yang (陰陽相生), and the harmonization of yin and yang (陰陽調化) all emphasize the polarity of yin and yang, and the Cheonji-gongsa (Reordering Works of Heaven and Earth) seeks to restore the collapsed polarity of yin and yang.366)

Given that Eumyang Hapdeok carries, together with polarity, the meaning of "integrating," Eumyang Hapdeok contains the intent to restore the collapsed polarity and thereby create great benefits as vast as Heaven and Earth.367)

"Polarity (待對)" manifests, in relation to economic thought, as libertarianism. Freedom may be regarded as the movement that continues until yin and yang attain balance with each other.368) Polarity also appears in the waves of things.369)

The second characteristic among the formal characteristics of the cycle of the Changes (易) is that the cycle flows (yuhaeng) through spring, summer, autumn, and winter370).371) If daedae (待對) is the static form of the cycle, yuhaeng is the dynamic (動) form of the cycle.

In Daesoon thought, all things undergo transmigration or flow (yuhaeng).372) In the year, month, day, and hour, each smaller cycle becomes the foundation of a larger cycle, and thus the world is tightly connected through flow.373) What best illustrates the flow of things is said to be the principle of the fountain. The lower part of the fountain, like water among the Five Phases, performs the action of gathering all things, and thus corresponds to lesser yin (winter). The water gathered in lesser yin rises in a straight line by the energy of the sun—like the tender sprout of spring breaking through the soil and rising up—and the water is scattered horizontally in all directions like the energy of lesser yang. The water scattered in all directions then falls endlessly and vertically by the energy of greater yin.

The character of flow (流行) can be represented graphically by the Chinese Taegeuk and the fountain.

The Chinese Taegeuk, unlike the Korean Taegeuk, has a small circle of yang within the yin and a small circle of yin within the yang, so that yang arises when yin reaches its extreme and yin arises when yang reaches its extreme; it may thus be said to better represent the property of flow (流行).

[Figure 3.5] The Chinese Taegeuk374) and the fountain375)

The character of flow (流行), in relation to Daesoon thought, manifests as Dotong Jingyeong (道通眞境, the perfected state of attaining the Dao). When yin and yang, having been out of balance, recover their balance, they pass through Sinin Johwa and Haewon Sangsaeng and reach Dotong Jingyeong.376) Dotong Jingyeong may be said to signify a state in which, like a perpetual-motion device, yin and yang are balanced so that the cycle can continue forever.377)

The "Dao (道)" and "penetration (通)" of Dotong Jingyeong are differentiated from the "Dao (道)" and "penetration (通)" appearing in the scriptures of Yu-Bul-Seon (Confucianism, Buddhism, and Daoism). First, unlike the "Dao (道)" appearing in the scriptures of Yu-Bul-Seon, the "Dao (道)" of Dotong Jingyeong may be said to be the "divine way (sindo, 神道)." The divine way (sindo) of Daesoon thought differs in meaning from the divine way appearing in the I Ching (易). The explanation of the divine way (神道) in the Changes (易) is said to be as follows.

神明之道 (易觀)觀天地神道而四時不忒聖人以神道設敎而天下服矣 \<疏\> 神道者微妙無方理不可知目不可見不知之所以然而然謂之神道 — "The way of the spirits is luminous. (Guan hexagram of the Changes) Beholding the divine way of Heaven and Earth, the four seasons do not deviate; the sage, by means of the divine way, sets forth teaching, and all under Heaven submit. <Subcommentary> The divine way is subtle and without fixed form; its principle cannot be known and the eye cannot see it. That which one does not know yet which is so of itself is called the divine way."378)

The original text of this passage is a sentence in which, in the Zhouyi zhengyi (Correct Meaning of the Book of Changes) by Kong Yingda379)—whom Jeong Yak-yong rated as superior to Wang Bi—a 'subcommentary (so, 疏)' is appended to the word divine way (神道) appearing in the "Guan hexagram" of the Book of Changes, thereby defining the 'divine way (神道).'380) The divine way denotes a mystery that cannot be seen with the eye nor understood by reason, and whose ground of being-so cannot be known. 381) In the study of the Changes, the divine way (神道) emphasizes a "mysterious Dao" that even the sage cannot understand, as in "觀天地神道而四時不忒 (Beholding the mysterious law of Heaven, the movement of the four seasons does not deviate in the slightest)."382)

In Daesoon thought, the "divine way (神道)" is said to perform a role like that of a platform (the foundational system) that determines all affairs of the three realms (三界) of Heaven, Earth, and humanity. Just as Eumyang Hapdeok is a term expressing the will toward the Later Heaven to set the yin-yang of Heaven and Earth aright, Dotong Jingyeong, too, may be said to be a term expressing the will toward the Later Heaven to change the operating system of the three realms of Heaven, Earth, and humanity into a new platform that includes humanity. Indeed, if the divine way (神道) is the platform383), the individual machines may be called degrees (dosu) or divine beings (sinmyeong)384); and just as the individual machines change together when the platform changes, the principal aim of the Cheonji-gongsa is said to be to let a new framework open up as each degree turns and arrives according to its allotted measure.385) The Dao (道) of Dotong Jingyeong points precisely to this divine way (神道).386) If the Dao of Dotong Jingyeong is the divine way, like the foundational system (platform) of a machine, then Dotong Jingyeong may be said to be like the system in which the platform is implemented and operated.387)

Flow (流行), expressed as Dotong Jingyeong and as branching, manifests, in relation to economic thought, as communitarianism. A community may be regarded as the movement in which yin and yang attain balance with each other and the cycle is taking place.388)

The third characteristic among the formal characteristics of the cycle of the Changes (易) is that, in the cycle, someone at the center neutralizes (junghwa) the surrounding spring, summer, autumn, and winter. If center (中)389) means the middle, then harmony (和) is harmonizing with the periphery from the middle.390) The human being, as the only being within the universe that possesses both yin and yang—body and spirit—is the being that, from the middle, mediates the action of yin-yang, that is, of the divine (神).391) The center is identified as the essence of the human being within the cycle.392) If daedae (待對) and yuhaeng (流行) are phenomena occurring at the periphery of the cycle, then junghwa (中和) and hoegwi (回歸) occur at the center.

All things form themselves, repeating similar patterns, through the principle of three that is neutralization.393) That the movement of the Taegeuk acts identically in different objects is explained by the complex systems of the fractal (相同性, self-similarity) and chaos394);395) complex systems, through the chaos action of order out of chaos, repeat the movement of the Taegeuk in the form of fractals (相同性, self-similarity) in which an identical pattern recurs.396) The character of neutralization (中和) can be represented graphically as follows.

[Figure 3.6] The action of neutralization and the Samtaegeuk (Triple Taegeuk)397)

The character of neutralization (中和), in relation to Daesoon thought, manifests as Haewon Sangsaeng (解寃相生, the resolution of grievances for mutual life-giving). The won (寃, grievance) of Haewon Sangsaeng appears as an ambivalent meaning carrying both positive and negative senses simultaneously.398) The haewon (resolution of grievance) of Haewon Sangsaeng carries an expanded meaning beyond the meaning of haewon held by shamanism and Buddhism—which emphasize rituals (gut) and the guidance of spirits—or the meaning of haewon appearing in literary works and folk belief.399) Haewon may be seen as release from the grievances and suffering of the mind, and thus contrasts with the liberation (haetal) of Buddhism; while sangsaeng, with its degrees (dosu) and the law of dependent origination, may be said to correspond to the practice of compassion400), haewon begins from the meaning of human liberation and expands socially and cosmically.401) The haewon of Haewon Sangsaeng, like the Eumyang Hapdeok and Dotong Jingyeong examined above, strongly reveals the will to build the Later Heaven by resolving, through the sangsaeng principle of right yin and right yang, the grievances arising from the imbalance of yin and yang402) so that all may give life to one another. In Daesoon thought, the ultimate realization of Haewon Sangsaeng appears in the thought of the Gaebyeok (Great Opening).403) Haewon Sangsaeng has the bearers of grievance undergo the process of [resolution (解)]404), and thereafter establishes the Later Heaven world with a new governing principle called 'sangsaeng,' so that resentment may never arise again in any relationship.405).

The character of neutralization (中和), in relation to economic thought, manifests as utilitarianism. The common good (公利) may be regarded as the movement in which yin and yang attain balance with each other and seek to pursue the common interest.

The fourth characteristic among the formal characteristics of the cycle of the Changes (易) is return (hoegwi, 回歸).406) Whereas neutralization means that someone at the center neutralizes (中和) the surrounding spring, summer, autumn, and winter, return means that the cycle is sustained from the outside. In the relationship between the circumference and the center of the circle, unlike in a straight line, in a circle every action necessarily returns, and at the circumference in particular there is eternal recurrence.407) To return is called feedback in complex systems.408) Feedback (feedback loop) is of two kinds, positive feedback and negative feedback; it is said that in the Former Heaven (Seoncheon) most changes achieved negative changes through negative feedback and thus could not bring about great change, whereas in the Later Heaven (Hucheon) positive feedback is shown so that abrupt change can be achieved.409) That Buddhism is recursive and engages in feedback (feedback loop) means that, with respect to the cycle, it observes the change of the cycle from outside the cycle and, as needed, applies positive feedback and negative feedback so that the cycle may proceed aright.

In Daesoon thought, return is well manifested in the relationship of grace and grudge (cheok). The movement of failing to repay a kindness or of obstructing the cycle becomes a grudge (cheok) and necessarily returns to oneself, while a deed that has benefited others likewise returns as virtue. The seed sown in spring contracts in autumn and becomes fruit before turning back into seed. The character of return (回歸) can be represented graphically as follows.

[Figure 3.7] The property of return

The character of return (回歸), in relation to Daesoon thought, manifests as Sinin Johwa (神人調化, the harmonious creative transformation of the divine and humanity). The concept of johwa is a character formed by combining the "jo (調)" of johwa (調和, harmony), meaning to tune, and the "hwa (化)" of johwa (造化, creation-transformation), meaning to become.410) It is said that, since Eumyang Hapdeok may be regarded as inferred from cheonji hapdeok (the joining of virtue between Heaven and Earth), and since the divine and humanity appear after Heaven and Earth have been made, Sinin Johwa can come after Eumyang Hapdeok. In Daesoon thought, the divine (神) is emphasized in its aspect as a functional deity that is utterly devoted to truth and that operates Heaven and Earth. As with the Western God, in particular the meaning of jo (調)—similar to feedback (feedback loop)—as the method by which divine beings (sinmyeong) make Heaven and Earth circulate is emphasized.411) The human being, as the only being among all things that simultaneously possesses both yin and yang—spirit and body—harmonizes with the divine, which is devoted to but a single domain, and achieves self-organization through self-reference, thereby becoming a recursive (回歸的) being capable of correcting the imbalance of Heaven, Earth, and yin-yang. Through Sinin Johwa, the human being, as a being of human nobility (injon) made one with divine beings, reaches the realm of seongsajaein (成事在人, the accomplishment of affairs rests with humanity), in which one can dispose of all things at will.412)

Return (回歸), expressed as Sinin Johwa and as feedback, manifests, in relation to economic thought, as social contractarianism. A contract may be regarded as the movement of upholding rules so that yin and yang may circulate.

Fifth, the circle increases production (增産) as a spiral (naseon, 螺線). Complexity economics, unlike conventional economics which takes the principle of diminishing returns as a basic assumption, assumes the law of increasing returns.413) Spiral motion performs the transcendent414) action of complex systems, producing marginal increase and thereby increasing the production (增産) of all things. Circular motion in the natural world is not simple circular motion but is, in every case, spiral circular motion. The galaxy undergoes spiral motion, DNA undergoes double-helix motion, and the atom and electron likewise take forms resembling spiral motion. Most linear motion in the natural world must ultimately be regarded as spiral motion. The cyclical motion of the natural world is of great value because it increases production (增産) through spiral circular motion rather than simple circular motion. Spiral motion may be called a chaosmos that possesses both sides of cosmos and chaos, in which circular motion and linear motion exist together.

[Figure 3.8] The reason why spiral circular motion appears as a straight line415) [Figure 3.9] The galactic spiral

Unlike the West, which regards the static individual entity as the substance of matter, Daesoon (大巡) may be said to be the movement of circulating all things that had stagnated for want of cycling, and growing as they revolve in a great circuit. The contexts in which Daesoon is used all carry the meaning of cyclicity.416) Daesoon is the circuiting and embracing throughout Heaven and Earth, and just as a sprout bores through the earth as it rotates, all things produce something new as they rotate. Through saengjang-yeomjang (birth, growth, harvest, storage) and Won-Hyeong-I-Jeong, they grow with each single cycle.417)

Combining the characteristics described above, they can be presented as shown in \<Table 3.1\>.

In the East, circulation is referred to as "round Heaven, square Earth, and angular Human" (天圓地方人角), meaning that circulation proceeds differently according to Heaven, Earth, and Human. As shown in \<Figure 3.10\>, in the case of "round Heaven, square Earth, and angular Human," Heaven circulates roundly through spring, summer, autumn, and winter; Earth circulates squarely through east, west, south, and north; and the human being circulates differently, in the form of the bird-like eul (乙) or the Taegeuk shape, in accordance with benevolence, righteousness, propriety, wisdom, and faith (仁義禮智信).418)

Opposition (反對), expectation (期待), exchange (交流), and substitution (代行)—the subdivisions of daedae-yuhaeng—can be expressed in logical formulas corresponding to Yu-Bul-Seon and Western Religion (Seogyo).

Among the modes of daedae (待對), opposition (反對), which is mutual confrontation (對立), corresponds to Daoism, in which X is -X and -X is X.

Among the modes of yuhaeng (流行), exchange (交流), which is mutual waxing and waning (消長)419), corresponds to Buddhism, in which X is neither X nor -X.

Among the modes of daedae (待對), expectation (期待), which is mutual dependence (依存), corresponds to Confucianism, in which X is X and -X is -X.

Among the modes of yuhaeng (流行), substitution (代行), which is mutual transformation (轉化), corresponds to Western Religion (Seogyo) as universal love (博愛).

\<Table 3.1\> Reference Table of the Daedae-Yuhaeng-Junghwa-Hoegwi Five Phases420)

| :---: | :---: | :---: | :---: | :---: | :---: |

Bearing the energy of Heaven and Earth, Daoism, Buddhism, and Confucianism operate, like Heaven and Earth, according to Won-Hyeong-I-Jeong and through spring, summer, autumn, and winter.433)

The Dao was transmitted at night, for Heaven opened at the hour of ja (子)434); it circled the world like the rolling wheels, empty and numinous435) (道傳於夜天開於子轍環天下虛靈).

The Teaching was upheld at dawn, for Earth opened at the hour of chuk (丑); if you do not believe it, look at my feet436) and become aware (敎奉於晨地闢於丑不信看我足知覺).

Virtue was spread to the world, for Humans arose at the hour of in (寅); for eighty years within the womb437) there were divine beings438) (德布於世人起於寅腹中八十年神明) (Jeongyeong, Gongsa 3:39).

[Figure 3.10] Round Heaven, Square Earth, Angular Human

In the passage above, "circling the world like rolling wheels" (轍環天下)439) refers to the historical account of Confucius traveling throughout the Chinese realm to edify the world, and thus symbolizes Confucianism; "if you do not believe it, look at my feet" (不信看我足) symbolizes Buddhism; and "eighty years within the womb" (腹中八十年) symbolizes Daoism. Yet here, the reason Confucianism—which is chiefly concerned with teaching human beings—is mentioned in connection with Heaven among Heaven, Earth, and Human is as follows. Since "circling the world like rolling wheels" appears together with ja (子), the beginning of the twelve earthly branches, in the divine way of human beings and divine beings440)—namely benevolence, righteousness, propriety, wisdom, and faith—the way of the immortals (Seondo)441) corresponds to gestation (胞胎) and thus to ja (子)442), while Buddhism corresponds to chuk (丑)-nurturing (養生) and Confucianism to in (寅)-bathing-and-capping (浴帶); but in the way of Heaven and Earth, namely Won-Hyeong-I-Jeong, Confucianism—which for human beings corresponds to bathing-and-capping (浴帶)—corresponds to ja (子). It may therefore be said that Confucianism, which teaches the proper conduct of human beings, manifests, from the standpoint of Heaven and Earth, the form of Heaven's ceaseless and diligent sincerity (誠), like "circling the world like rolling wheels."443)

[Figure 3.11] Potae-Yangsaeng-Yokdae444) [Figure 3.12] Heaven opening at ja, Earth opening at chuk, Human arising at in445)

In the same way, the way of Buddhism is mentioned in the Jeongyeong as form446) and nurturing447), and since chuk corresponds to Metal (金) in the sa-yu-chuk (巳酉丑) triple union448), the human being operates in the order winter (Seon-ja-Water)-autumn (Bul-chuk-Metal)-spring (Yu-benevolence-Wood), in the Taegeuk, bird-like eul (乙), and triangular forms, while Heaven operates in the order spring (Yu-Won-bathing-and-capping)-autumn (Bul-I-nurturing)-winter (Seon-Jeong-gestation), in a circular form.449) Presenting the above order of progression of Yu-Bul-Seon in a table yields \<Table 3.2\>.

If Won-Hyeong-I-Jeong is the law of operation of Heaven (天) as temporality, and Heaven-Earth-Human is the law of operation of Earth (地) as spatiality450), then for human beings and divine beings the applicable cycle is that of benevolence, righteousness, propriety, wisdom, and faith; thus, circulating in the triangular form of the bird-like eul (乙), history develops in the order Daoism (gestation)-Buddhism (nurturing)-Confucianism (bathing-and-capping)-Western Religion.

\<Table 3.2\> Progression Table of Yu-Bul-Seon

| :---: | :---: | :---: | :---: | :---: | ----- |

What Heaven, Earth, Human, and Divine have in common is that operation comes to a halt at the end, taking 'Earth' as its pivot. The operation of Heaven and Earth shows us that we must not forget the need for the mediation of the absolute, namely 'Earth.' Connecting this with the various religions and presenting it in a table yields the following.

\<Table 3.3\> Reference Table of Dae-Dae-Yu-Haeng

| ----- | ----- | :---: | :---: | ----- | :---: | :---: |

To clarify the meaning of the table above, particularly with respect to Buddhism, distinguishing Buddhism viewed from the standpoint of the major cycle from Buddhism viewed from the standpoint of the minor cycle yields the following.

\<Table 3.4\> The Season of Buddhism by Cycle

| :---: | ----- | ----- | :---: | ----- |

| | Yu | Western Religion | Bul | Seon |

As shown in the table above, since the worship of Buddhism takes the form of bringing flowers to bloom, while the worship of autumn is worship symbolizing the harvest, regarding Buddhism as the religion of summer results from viewing Buddhism on the basis of the major cycle. Just as in a fractal (相同性, self-similarity), spring, summer, autumn, and winter exist within both the large cycle and the small cycle, so Buddhism exists at all times; yet in the case of Shakyamuni Buddha, viewed in the minor cycle it is the autumn religion within a summer world and is therefore summer Buddhism, while viewed in the major cycle it becomes the autumn religion.

Buddhism, Daoism, and Confucianism: the unitary number is sixty457); the threefold union forms the degrees of fortune and misfortune (佛仙儒一元數六十三合爲吉凶度數).

On the twenty-sixth day of the twelfth month, the reborn body ○○ 458) (十二月二十六日再生身 ○○).

In the passage above, sixty and fortune-and-misfortune denote circulation, and the reborn body of the twenty-sixth day of the twelfth month is said to mean the birth of the one who will fill out the 360 cosmic degrees.459) In the study of the Changes, 360 is said to signify the ideal world representing the realm of "that which yin and yang cannot fathom is called the divine" (陰陽不測之謂神)460); this may therefore be taken to indicate that Yu-Bul-Seon perform a partial role of Wood-Fire-Metal-Water within the system of circulation.461)

Spring becomes Confucianism because of its teaching about the active human being, while autumn becomes Buddhism because it severs all karmic ties of the Former Heaven and enters nirvana into a fire-like world akin to the divine. When one actually examines the global distribution of religions, just as the Luoshu (Writing of the Luo River) operates by the principle of mutual conflict (sanggeuk), in the West, Western Religion (Seogyo)462)—the fire energy that overcomes West-Metal—took root as the dominant religion, while in the East, Buddhism, which overcomes East-Wood, took root; in more detail, in southern China (Fire) arose water-Daoism, which overcomes fire; in central China (Earth) arose Confucianism, which overcomes earth; and in northern China developed folk-shamanistic belief, which overcomes water.463) In the study of the Changes (I Ching), it is said that those weak in fire energy are better suited to the devotional practice of Western Religion, while those weak in metal energy are better suited to the meditative practice (chamseon) of Buddhism. Islam, too, like Daoism, has a water-like character,464) and is therefore said to have flourished in the southern region of Arabia.

[Figure 3.13] Daedae and yuhaeng

The principle of circulation manifests in diverse ways within complexity science465). In order to concretely understand the micro-level basis of the characteristics of economic thought as seen from the perspective of the Five Phases (ohaeng) circulation that has appeared in economic thought thus far, when one applies it to the notion of circulation discussed in complexity science, psychology, and so on, thought appears as a fundamentally correlative mode of reasoning466), as follows. 467)

When we examine the seasons in the Changes (I Ching) of \<Table 3.5\>, if the conserving movement of circulation becomes yin and the creating movement becomes yang, then through circulation the creating movement of yang appears once more as conserving movement and creating movement, and the conserving movement of yin appears again as conserving movement and creating movement, so that they manifest as Wood-Fire-Metal-Water, the Four Symbols (sasang).468) The creating movement is divided into neutralization (junghwa) (Wood-Human-Li) and flow (yuhaeng) (Fire-Heaven-Qian), and the creating movement becomes polarity (daedae) (Water-Earth-Kun) and return (hoegwi) (Metal-Divine-Kan).

Since Heaven (天) and the human (人) stand in a substance-function (體用) relationship, like father and son,469) in the Hetu (River Chart) Heaven (Qian-Kun) becomes the substance (體), and in the Luoshu (Writing of the Luo River) the human (Kan-Li) becomes the substance (體), and then in the Correct Changes (Jeongyeok) they are united. Since the Five Phases and yin-yang were but different expressions of circulation, through circulation yin-yang and the Five Phases meet, and it is revealed that circulation was the cause of the characteristics inherent in the attributes of the Five Phases and yin-yang.

When Won-Hyeong-I-Jeong (元亨利貞) is viewed as circulation, winter corresponds to Jeong (貞), the quiescence that brings all energy into balance; summer corresponds to Hyeong (亨), in which all energy is brought to its maximum exertion; spring, like pulling the spring of a roulette game all the way back to roll the ball, has the solar energy of spring corresponding to Won (元), the state in which potential energy has risen to its peak; and autumn corresponds to I (利), the gathering-in. In Heaven, energy begins in spring and proceeds in forward motion; in the human, energy begins in winter (Ja, 子), reverses from Chuk (丑) into Metal (金), and then circulates.

Looking at the Five Constants (osang), in which the energies of the seasons are applied to human nature (人性), Wood and Metal (木金) mediate circulation like the way of the human and the divine (人神), while Water and Fire (水火) realize circulation like the way of Heaven and Earth. In the Jeongyeong, benevolence and righteousness (仁義) are centered on love and hate (愛惡) and right and wrong (是非), which mediate circulation, while propriety and wisdom (禮智) are centered on partiality-strength (便强) and acuteness-brilliance (聰明).470)

Since benevolence and righteousness (仁義) play the role of regulating circulation so that it proceeds well,471) benevolence (仁) signifies the neutralizing (junghwa) action of resolving grievances and mutual life-giving (Haewon Sangsaeng) without partial love or partial hate (偏愛偏惡)472)—that is, without leaning toward liking or disliking; righteousness (義) signifies the feedback and divine-human harmony (Sinin Johwa) return action of not declaring that only this is entirely right and only that is entirely wrong—that is, not engaging in total-affirmation/total-negation (全是全非).473) And since propriety and wisdom take charge of circulation, propriety (禮), like fire, plays the role of the perfected unification with the Dao (Dotong Jingyeong) by supplying energy to all things without being too strong or too easy—that is, without exclusive strength or exclusive ease (專强專便)474); while wisdom (智), like water, plays the role of yin-yang united virtue (Eumyang Hapdeok) by not coming forward too freely—that is, without unrestrained acuteness or unrestrained brilliance (恣聰恣明).475)

\<Table 3.5\> Reference table of daedae-yuhaeng-junghwa-hoegwi

| :---: | :---: | ----- | ----- | ----- | ----- | :---: |

| | image-number (象數) | 1.6 | 2.7 | 3.8 | 4.9 | |

When circulation is viewed in terms of the Four Energies (四氣) of bang-tang-sin-do (放蕩神道), yin-yang united virtue (Eumyang Hapdeok) corresponds to the Way (道), which compresses yin and yang; the perfected unification with the Dao (Dotong Jingyeong) corresponds to dissolution (蕩); the resolution of grievances and mutual life-giving (Haewon Sangsaeng) corresponds to release (放), which combines yin and yang; and divine-human harmony (Sinin Johwa) can be said to correspond to the divine (神), which solely maintains the circulation of yin and yang.

Since circulation is composed of the mutual conflict (sanggeuk) and mutual life-giving (sangsaeng) of conserving and creating movements, not only yin-yang but also the Four Symbols (sasang: spring, summer, autumn, winter) possess mutual conflict and mutual life-giving. From the standpoint of the principle of conservation and creation, the conservation of conservation is Water (水), the creation of conservation is Metal (金), the conservation of creation is Fire (火), and the creation of creation is Wood (木). Water (水), the conservation of conservation, overcomes Fire (火), the conservation of creation; Fire (火), the conservation of creation, overcomes (克)484) Metal (金), the creation of conservation; Metal (金), the creation of conservation, overcomes Wood (木), the creation of creation; and Wood (木), the creation of creation, being the most feeble, needs someone both to be overcome by it and to overcome Water (水), the conservation of conservation, on its behalf.485) Likewise, in the mutual generation of the Five Phases, Metal (金) generates Water (水), Water (水) generates Wood (木), and Wood (木) generates Fire (火), but Fire (火) cannot generate Metal (金), so in order to generate Metal (金) someone is needed.

Examining the mutual conflict and mutual life-giving of the economy, economic thought too circulates like Wood-Fire-Metal-Water, and so it stands in relationships of mutual conflict and mutual life-giving. If we view mutual conflict and mutual life-giving within economic thought, then in economic thought Water (水) signifies freedom-artisan (工), Fire (火) signifies community-merchant (商), Metal (金) signifies justice-scholar (士), and Wood (木) signifies public benefit (公利)-farmer (農); thus freedom overcomes (克) community, community overcomes justice, justice overcomes public benefit (公利), and public benefit (公利), having no object to overcome, must itself overcome, and a being must arise to overcome (克) freedom for circulation to occur. In the relationship of mutual life-giving, justice generates freedom, freedom generates public benefit (公利), and public benefit (公利) generates community, but for community to generate justice, yet another being is needed.486)

[Figure 3.14] Diagram of mutual life-giving and mutual conflict in economic ethics

Here, Daesoon's thought of water being generated from fire (水生於火)487), human nobility (injon), and circulation reaffirms that it is the human being who plays the role of enabling circulation by turning mutual conflict into mutual life-giving in place of an absolute being. Looking at complexity science—which may be called the yin-yang and Five Phases of modern Western science—one can clearly see the scientific character contained within yin-yang and the Five Phases. While the West has the fallacy of reductionism, which excessively simplifies all things, the East tends, like the principle of the Five Phases, to perceive all things relationally and complexly. It is said that the crisis of modern civilization is the result of the West's simplification, and that the epistemological revolution of complexity science is the alternative.488)

[Figure 3.15] depicts, in graphic form, the complex-systems phenomenon of the World Cup cheering in June 2002, and it appears similar to the typical novelistic pattern of introduction-development-climax-conclusion, or of introduction (gi)-development (seung)-turn (jeon)-conclusion (gyeol). However, the difference between the complex-systems diagram and the conventional novelistic pattern of introduction-development-climax-conclusion, or introduction-development-turn-conclusion, is that complex systems express in more concrete terms the causal relationships in which the elements mutually resonate (gamung)489) with one another.

Complexity science490), as in circulation, is divided into evolution that develops outwardly and self-organization that regulates inwardly, and this exhibits a commonality with circulation theory. A representative example of complexity science is the butterfly effect—that when the flapping of a butterfly's wings in Beijing moves at the critical threshold of change, the elements at the bifurcation point, which had been resonating (共鳴) and standing in mutual polarity (daedae), co-evolve to act as the attractor of change, giving rise to the emergent property491) of a typhoon in America—and the order out of chaos, in which order arises from disorder. When the Five Phases are complete, automatic circulation arises.

[Figure 3.15] The complex-systems phenomenon of the World Cup cheering, June 2002492)

In the study of the Four Pillars (saju) as well, the initial condition that is the environment of one's day of birth causes a lifetime to unfold according to path dependence and to undergo emergence when a particular moment arrives.493) Comparing traditional science with complexity science: traditional science aims at equilibrium/balance, assumes linear causality, presupposes predictability, employs analytic and empirical methods, and does not admit paradox; complexity science, by contrast, aims at non-equilibrium and imbalance, assumes nonlinear dynamics, presupposes unpredictability, employs an integrative and dialectical method, and relatively admits paradox.494)

[Table 3.6] Comparative table of cyclicity and complexity science495)

| Self-organization (junghwa-hoegwi, neutralization-return)496) | | Evolution (daedae-yuhaeng, polarity-flow)497) | |

| :---: | :---: | :---: | :---: |

Emergence, the unpredictable new order, is the part in which all the elements of complexity science are brought together, and it has long been the most important object of study in saju, where research has accumulated over a long period. According to the mutual relation between complex systems and the Five Phases, saju appears as a typical instance of complexity science. Saju expresses the phenomenon of emergence best of all. In saju the time of change is fixed, and likewise in complexity science one must await the time of emergence and carry out the task in accordance with the season. A comparison of complexity science and saju is presented in [Table 3.7] below.

In complexity science, in order for change to occur fluctuations must be generated by oneself; fluctuations are self-created, and they become possible through self-transcendence.504)

The greatest characteristic of Confucianism is everyday self-transcendence through ceaseless self-reproach, and through self-transcendence Confucianism performs the action of neutralization (junghwa). In the Confucian world, the yin-yang symbolization and semiotic encoding of the world become an effective means for self-transcendence.505) The neutralization of Confucianism achieves self-transcendence through benevolence, righteousness, propriety, wisdom, and faith (in-ui-ye-ji-sin), which internalize spring, summer, autumn, and winter, and spring, summer, autumn, and winter resemble phase-transition phenomena.506)

In complexity science, in order for change to occur fluctuations must be generated by oneself; fluctuations are self-created, and they become possible through self-transcendence.507) The neutralization of Confucianism achieves self-transcendence through benevolence, righteousness, propriety, wisdom, and faith (in-ui-ye-ji-sin), which internalize spring, summer, autumn, and winter, and spring, summer, autumn, and winter resemble phase-transition phenomena.

To broaden the understanding of cyclicity, if we examine consciousness and the psyche, which feel closer to us than the economy, cyclicity can be seen in the figure-based psychology technique handed down from the Greek Hippocrates, which has recently integrated the MBTI grounded in Jungian psychology with the personality-type tests represented by the Enneagram transmitted since Aristotle, and which resembles Eastern thought on cyclicity.

[Table 3.7] Comparative table of saju and complexity science508)

| Saju | Complexity science |

| :---: | :---: |

| Method of constructing the Four Pillars | Sensitivity to initial conditions |

| Yin-yang theory | Self-organization |

| Five Phases theory | Feedback loop (feedback, cyclical loop) |

| Theory of pattern structures (gyeokguk) | System |

| Theory of the six kinships (yukchin) | Network |

| Theory of strong and weak self (sinwang, sinyak) | Non-equilibrium structure |

| Theory of the useful god (yongsin) | Fluctuation (neutralization) |

| Theory of the great fortune (daeun) | Emergence |

Hippocrates, the father of Western medicine, is said to have grasped a person's character by having them draw the figures of the circle (○), square (□), triangle (△), and the "eul" shape (乙)—models transmitted from Pythagoras as symbols of heaven, earth, and humanity. Today Hippocrates's figure-based psychology has been inherited by Carl Reiner509) and is acclaimed worldwide as an effective method of psychotherapy. The personality types, when combined with the constitutional typologies of the Western Kretschmer and the Korean Yi Je-ma, are classified as follows: the circle is the soyang type (sanguine), the square is the taeeum type (phlegmatic), the triangle is the taeyang type (choleric), and the "eul" is the soeum type (melancholic). Figure-based psychology is variously applied to conversation techniques510), communication methods511), and the like.

In the case of logic, Confucius's statement in the "Wei Zheng" chapter—"To learn without thinking is futile; to think without learning is perilous" (學而不思則罔思而不學則殆)—exerted a great influence on inductive English empiricism, so that the Confucianism of Confucius and Mencius and English inductivism share commonality.512) On the other hand, Continental rationalism bears a family resemblance to Neo-Confucianism, which was influenced by Buddhism, and it is said that the transformation of a Europe confined within the world of God into reason-centered thought was due to the influence of Song-dynasty Neo-Confucianism.513)

Considering symmetry, which forms the foundation of complexity science and the psyche, the most powerful evidence that all things circulate invisibly may be said to be the symmetry of all things. Symmetry, after being utilized by Einstein in his discovery of the theory of relativity, is also applied to the unconscious and to economics. Symmetry means a cyclicity whereby things can be interchanged with one another and used without any problem.

When, as in Weber, economic action is itself religious action, and, as in the psychology of religion, religious action is psychological action, psychoanalysis—which holds that the source of cyclicity is, in the human case, revealed through sexuality (性)—maintains that economic phenomena, which may be called religious phenomena, are the same as the phenomena of sexuality (性).514) This is because both sexuality (性) and the economy share the unconscious action of cyclicity. Matte Blanco provided a framework by which the unconscious of Freud and Jung could be explained by the natural-scientific principle of symmetry, bringing a great innovation to psychoanalysis.515) After Matte Blanco's discovery of symmetry, the depth psychology of Freud and Jung was reinterpreted, and the symmetry of all things and the mystery of the unconscious also began to be unraveled.

In the case of depth psychology, those who discovered the cyclicity of the human unconscious may be said to be Freud, who founded psychoanalysis, and Jung, who founded analytical psychology. The two, much like Eastern and Western science, discovered cyclicity using mutually opposite methods.516) Freud, who probed the source of desire by the reductionist method of subtraction and discovered that sexuality (性) is the factor determining human consciousness, holds in psychoanalysis that consciousness circulates with its opposite, the unconscious.

Jung, in contrast to Freud, summed up the whole of human consciousness to arrive at the mandala, a structure like that of yin-yang and the Five Phases, and holds that desire circulates through the union of opposites (對極). Jung holds that human consciousness has a polar (daedae) structure divided into four—like spring, summer, autumn, and winter—namely masculinity, femininity, the ego, and the shadow. For Jung, if consciousness is the ego and the sexuality (性) of the self (for example, in a man, the animus), then the unconscious is the shadow and the opposite sexuality (性). The problems of ethics and economy become problems of the union of opposites, that is, problems of how consciousness and the unconscious are joined together.517)

Lacan,518) who explains the cyclicity of the unconscious while simultaneously possessing the merits of Jung's additive method and Freud's subtractive method, recast Freud's division of the human mind into id,519) ego,520) and superego521) as the linguistic Imaginary, Symbolic, and Real.

Lacan may be said to have sought throughout his life to demonstrate that Freud's desire all comes from "lack," and that because this "lack" can never be filled, desire circulates ceaselessly using the engine of "discord" among the various elements generated by "lack." That "cyclicity" ultimately comes from "lack" and circulates through the collisions produced by "lack" may be said to demonstrate, through the world of the unconscious, the principle of the He Tu and Luo Shu (河圖洛書)—that in the Luo Shu (洛書) the various elements mutually conflict (sanggeuk) with one another and circulate through mutual conflict, and that both mutual conflict (sanggeuk) and mutual life-giving (sangsaeng) "circulate" through the lack of "earth (土)."522) Accordingly, Lacan's Imaginary, Symbolic, and Real and his four discourses can also be reinterpreted as the cyclicity of the Five Phases.523) Just as Western science, upon reaching Russell's paradox, turned toward a complexity-oriented science, it may be said that only when schizophrenia became rampant in the West did a cyclical psychoanalysis appear.

The Imaginary, like the id, may be said to be a spring-like mental world524) that fulfills repressed desire through the wings of imagination; the Symbolic, like the superego, is a summer-like, bright mental world525) in which the law of the father acts upon all under heaven; and the Real may be said to be an autumn-like world of reality526), like the mother or nature, which is the basis of imagination and law.527) In the Symbolic (summer), the Real (autumn), and the Imaginary (spring), the subject (S) fulfills desire by repressing itself or by falsely disguising itself with respect to the object (a). Lacan explained the four methods by which the subject fulfills desire as the cyclical process of the discourse of the university, the discourse of the master, the discourse of the analyst, and the discourse of the hysteric. This cyclical process resembles the cycle of spring, summer, autumn, and winter.528) Lacan explained the cycle of spring, summer, autumn, and winter as the cyclical process of the discourse of the university (S2/S1⥵a/＄)529), the discourse of the master (S1/＄⥵S2/a)530), the discourse of the hysteric (＄/a⥵S1/S2)531), and the discourse of the analyst (a/S2⥵＄/S1)532), following the order fire→wood→water→metal, the reverse of the order metal→water→wood→fire in which the He Tu circulates excluding the mediator "earth." Here ＄ is the divided subject533), S1 is the master signifier534), S2 is the signifier of knowledge535), a is the object536), and each position is agent (executor)/truth⥵receiver (the laboring other)/product. "⥵" indicates that from the left-hand numerator to the right-hand numerator the movement "→" proceeds, but from the right-hand denominator to the left-hand denominator the movement "≠" does not proceed.537) The line "-" dividing numerator and denominator separates, obstructs, and limits them. That the order of each position cannot communicate with one another may be said to reflect the principle of the Luo Shu.

In Lacan's four-discourse cycle, the positions distinguished as agent (executor—wood)/truth (water)⥵receiver (the laboring other, metal)/product (fire) move in the reverse order of the mutual conflict (sanggeuk) of the Luo Shu (洛書), while S1, S2, a, and ＄, which occupy each position, proceed following the reverse order of the mutual life-giving (sangsaeng) of the He Tu. The four discourses, therefore, like the He Tu and Luo Shu, encounter an obstruction in cyclicity in the case of S2 (fire, knowledge)→a (metal, truth), which meets "earth" even in the content that performs He Tu mutual life-giving; and likewise, in the case of the position that performs Luo Shu mutual conflict, the cycle meets its final crisis at the position of agent (executor—wood)/truth (water), which also encounters "earth (土)."

The four discourses become the discourse of the master, the university, the analyst, or the hysteric depending on which of S1, S2, a, or ＄ comes to occupy the position of the agent.538) If S1 is taken as public interest (公利)—master—ego—power, S2 as community—knowledge—ideal superego—father, a as justice—object—the mother—pleasure, and ＄ as freedom—id—the unconscious ego,539) then in the case of the discourse of the hysteric (＄/a⥵S1/S2), libertarianism (＄) carries on false communication with utilitarianism (master, S1), and the problem arises that the cycle from the community (S2) accompanied by utilitarianism toward justice (a) does not flow well. In the case of the discourse of the university (S2/S1⥵a/＄), communitarianism (S2) carries on false communication with social contractarianism (justice—pleasure, a), and the problem arises that the cycle from libertarianism (＄) accompanied by social contractarianism toward utilitarianism (S1) does not flow well.

If the unconscious is cyclicity, then, as Matte Blanco discovered, it must be able to operate according to symmetry, the characteristic of cyclicity. The unconscious moves by the principle of the triadic Taegeuk (sam-taegeuk) of asymmetry, super-symmetry,540) and symmetry, and it is said that consciousness, which had been opposed as the Symbolic and the Imaginary, comes to form a triadic Taegeuk as the Real emerges with advancing age. Objects, too, like the unconscious, are said to appear with triple symmetry in their relation to human beings.541)

When cyclicity is viewed from the aspect of symmetry, as in the Way of the Immortals (仙道), polarity (daedae) may be said to be the "anti-symmetry" of "X is -X"; flow (yuhaeng) the "asymmetry" of "X is everything"; neutralization (junghwa) the "positive symmetry" of "X is X" and "-X is -X"; and return (hoegwi) the "super-symmetry."

When symmetry, the result of cyclicity, is connected to the economy, symmetry manifests as the gift. This is because the gift, unlike exchange, is an economic act premised on the cyclicity of symmetry. As humanity enters an unprecedented, higher-order cyclical economy based on the "gift"—one that transcends the self-sufficient economy of capitalism—it comes to experience the importance of the cyclical action of "earth."

[Figure 3.16] The cycle of the four discourses

The riddle of today's economics, as Marx pondered, is why disparities of wealth and poverty arise among people who carry out the same equivalent exchange. Looking at everyday economic life, no one does business at a loss; everyone carries out equivalent exchange, yet the cause of the emergence of wealth-poverty disparity is precisely the riddle of the commodity called labor power. Everyone carries out equivalent exchange, yet there was a single being, related to the economy, that gives one-sidedly: this is the action of nature, of "earth," which ceaselessly supplies energy so that the commodity called human labor power can be recharged after a night's sleep.

\<Table 3.8\> Comparative table of gift theory, symmetry, and the unconscious

| :---: | :---: | :---: | :---: | :---: |

[Figure 3.17]542) The Borromean knot of economy and the unconscious [Figure 3.18]543) The unconscious and surplus value

The table and figure above show the process by which surplus value arises in an economy based on equivalent exchange. The fundamental force that gives rise to capital and labor power in the economy emerges from the pure gift of the Real—that is, from the process in which nature, presided over by an absolute being, reproduces human labor power without charge. When this pure gift passes through the Imaginary, the world of labor, it becomes net production (labor); and when it meets the Symbolic, the system of exchange, it becomes capital, with the difference remaining as surplus value.

What is important here is not so much the quantity of surplus value as the fact that the origin of surplus value appears as the Real, namely gold (金). In the Luoshu (洛書), the 'Soil (土)' that sustains circulation controls 'Water (水)'; when it manifests spatially, it provides the background in which, according to the principle of heaven-earth-humanity, 'Wood (the Imaginary—humanity)', 'Metal (the Real—earth)', and 'Fire (the Symbolic—heaven)' can move, and then Water and Soil appear in the conscious realm in the form of the Real that is 'Metal'. In other words, when the absolute being who presides over 'Soil' manifests in the actual world, it appears in the form of 'Metal (金)'. The 'Real', formed by the meeting of the Imaginary and the Symbolic, becomes the seat of Mugeuk, and 'autumn' becomes the period in which 'Buddhism', the religion of 'autumn', appears as 'Maitreya'544), as the 'Western Spirit (西神)'545), or as 'Honam (湖南)'546).547) 'Metal' becomes the form in which 'Soil' manifests in the actual world. Just as the beginning and end of circulation are determined by 'Soil', in reality labor and capital begin and end in the 'Real' that is 'Metal', and 'Metal' comes to play the role of 'Soil' that governs circulation.

The gold discovered by Lacan as the Real connects with the alchemy discovered by Jung as a means of cultivating the personality548), with the elixir-refining art of the Taiyi Jinhua Zongzhi (『The Secret of the Golden Flower』)549) discovered by Chinese Daoism, and likewise shares the same context as gold (金), the byword for money throughout the world. Gold (金) exists in a core domain of the human unconscious and of the absolute being.

In order to resolve today's increasingly complex economic circulation, it is necessary to study the principle of circulation in detail. The circulation of Won-Hyeong-I-Jeong, represented by Yu-Bul-Seon and Western Religion (Seogyo), manifests in more detail as the sun and moon and as spirits.550) Viewed in terms of circulation, the energy of spring, summer, autumn, and winter is the domain of the circulation of heaven and earth; the principle of the waxing, waning, dark, and new moon is the domain of the circulation of the sun and moon; and fortune, misfortune, calamity, and blessing constitute the domain of the circulation of the divine beings (sinmyeong).551)

Unlike the visible spring, summer, autumn, and winter, if we examine the invisible workings of the sun and moon and of spirits, we can first see that the principle governing the movement of the sun and moon is precisely the principle governing the movement of the calendar.552) The sun and moon refer not merely to the sun and moon of the solar system, but may be said to encompass all the fixed stars and planets of the entire universe.553) The facts whereby, in the astronomy of both East and West in the past, changes in the heavens brought about great changes on earth are being demonstrated in actual natural science, where tiny changes in celestial bodies bring about great changes in the ecosystem.554)

[Figure 3.19] The correlation among religion, economic ethics, economics, and the Five Phases

In the study of the Changes (I Ching), a spirit (gwisin) signifies not so much an entity in the sense of a numinous being as the form of circulation, combining 'return (歸, gwi)' and 'extending (伸, sin)'. Fortune, misfortune, calamity, and blessing may be said to be the circulation effected by spirits and its economic results, and Daesoon thought expresses the method of this circulation in the Jeongyeong and in its tenets. Examining the tenets, likewise, Eumyang Hapdeok (Water, daedae) and Dotong Jingyeong (Fire, yuhaeng) chiefly reflect the way of heaven and earth, whereas Haewon Sangsaeng (Wood, junghwa) and Sinin Johwa (Metal, hoegwi) may be said to be closer to the way of humanity and divinity. The correlation among religion, economic ethics, economics, and the Five Phases examined so far is shown in [Figure 3.19].

From here let us examine the solutions of the Jeongyeong and the Daesoon tenets to the economic problems that arise from the circulatory action of 'Soil' examined thus far.

2. The Daedae555) (Polarity-Based) Libertarian View of Wealth and Eumyang Hapdeok

The circulatory economic view of Daesoon thought is well expressed in the relationship between economics and ethics shown in the topology of moral philosophy in \<Table 2.2\>.

In \<Table 3.9\>, if ③ institutional evolutionism (historical-school economics) and ⑥ market equilibrium theory (theoretical economics) belong to the domain of economics, and ① libertarianism, ② social contractarianism, ④ utilitarianism, and ⑤ communitarianism are economic ethics, then economics and economic ethics stand in a precisely daedae (polar) relationship to one another.

Reading the table horizontally, since economics is the domain of theory and ethics the domain of practice, the table above, \<Table 3.9\>, shows that, in the case of individualism, the means to achieve ideal market equilibrium is the practice of either freedom-based libertarianism or justice-based social contractarianism.

\<Table 3.9\> The Circulation of the Daedae Libertarian View of Wealth

| :---: | :---: | :---: | :---: | :---: |

Reading the table vertically also shows that, for freedom-based libertarianism or justice-based social contractarianism to reach market equilibrium through practice, practice grounded in institutional evolutionism (historical-school economics) is required. For example, as in the French Revolution, in order for all to reach a fair equilibrium, there must be acts of participating in social reform for the free development of the individual (② social contractarianism, ③ institutional evolutionism), which then form ④ utilitarianism and ⑤ communitarianism, and in turn ④ utilitarianism and ⑤ communitarianism enable ⑥ market equilibrium—revealing a circulatory relationship. Here, in the act whereby ① libertarianism participates in the conclusions of ③ institutional evolutionism, if individual freedom is taken as yang and society as yin, then the daedae libertarian view of wealth may be said to be the Eumyang Hapdeok of individual and society.556)

In Daesoon thought, it is said—through the phrase 'Dosol Heomu Jeokmyeol Ijo (兜率虛無寂滅以詔)'557)—that the individual and society can develop only when one knows how to govern and circulate, like spring, summer, autumn, and winter, the Confucianism, Buddhism, and Daoism that may be regarded as the origins of ① libertarianism, ② social contractarianism, ④ utilitarianism, and ⑤ communitarianism.558)

Examining libertarianism with reference to the topology of moral philosophy in \<Table 2.2\>, daedae libertarianism circulates in the order ①④⑤② in \<Table 3.9\>, like the hysteric's discourse.559) Economic problems are analyzed field by field, yet they influence one another in compound ways. In the case of libertarianism, although methodologically—like social contractarianism—it lies in the domain of individualism, and in terms of value lies in the domain of the Right (正) that seeks to reform the basic structure of institutions, its proper function, the freedom to change the basic structure of institutions, has not been realized; thus far it has sought only freedom within the system, confined by the limits of the market equilibrium theory of theoretical economics, until at last it may be said to have degenerated into today's gambling capitalism.560)

In the case of libertarianism, freedom is the freedom to change the basic structure of institutions, and this is precisely why libertarianism has been able to establish itself as a core value of society. In the circulatory economic view of Daesoon, as an alternative to the libertarian view of wealth, a daedae libertarian view of wealth grounded in Eumyang Hapdeok is proposed.

Given that the crux of libertarianism comes down to the question of how far one can expand one's own freedom, if the problem of libertarianism was the gambling/casino capitalization of the economy through excessive reverence for freedom, then the daedae libertarian view of wealth grounded in the daedae nature of Eumyang Hapdeok becomes a libertarianism that fully preserves libertarianism's proper aim of institutional reform while proposing a sound expansion of freedom.

Examples of daedae libertarianism grounded in Eumyang Hapdeok are as follows. First, the Jeongyeong shows what the problem is with people who have fallen into gambling capitalism.

The Supreme Lord, taking with Him several disciples such as Kim Deok-chan and Kim Jun-chan, performed a Reordering Work at Yongduri. As some gamblers who frequented this place had set up a game of yut among themselves with eighty nyang, the Supreme Lord, seeing through their inner thoughts, said to His disciples, "Those people, knowing that there is money among our party, intend to take it; through this matter their grievances shall be resolved." He laid down fifty nyang and threw the yut sticks, winning eighty nyang in an instant. Saying it was wages, He kept only five pun and gave all the rest of the money back to them, saying, "This is all the work of profligates; return home quickly and apply yourselves to your occupations." Awestruck, they hurried away in a fluster. Perceiving that the disciples were curious as to how the yut came out just as He had said, the Supreme Lord said, "If you throw in a fixed manner, it comes out so; this too is single-mindedness." (Jeongyeong, Gwonji 1:18)

In the passage above, a person who has fallen into gambling capitalism, which views the world as a gamble, is made to realize that there is also the principle of Eumyang Hapdeok even in gambling, and so to abandon his attachment to gambling. The essence of gambling is the enjoyment of the thrill of chance, which is irresistible to human power; but if one knows single-mindedly that there is a law within chance and acts upon it, one escapes the bondage of gambling and one's true inner freedom is expanded.561) When the casino capitalism of today's upper class, manifested in the Lehman crisis, and the gambling capitalism of the general public, manifested in the lottery craze, come to realize that what they call chance is merely the principle of Eumyang Hapdeok grounded in circulation, the allure of gambling capitalism vanishes, and a sound will to freedom is revived.562)

In daedae libertarianism, the sound will to freedom can be expanded in three directions: social contractarianism, utilitarianism, and communitarianism. In conventional libertarianism, there could be no elements shared among social contractarianism, utilitarianism, and communitarianism; but in a circulatory economic view in which all things circulate, since all things form a system in which they resonate with one another, libertarianism can spread in all three directions.

First, libertarianism expands into social contractarianism, so that in order to expand one's own freedom one takes part in acts of reforming society; and even should such acts end in failure, just as all things circulate and Eumyang Hapdeok is achieved, it shows that one's freedom is expanded even in death.

Our work is the practice of making others prosper. One may take for oneself only what remains after others have prospered. When Jeon Myeong-suk raised his uprising, he harbored the intention of making commoners into nobles and the lowly into the honored; therefore he prospered after death and became the magistrate of the Korean netherworld. (Jeongyeong, Gyobeop 1:2)

The passage above shows the method of Eumyang Hapdeok, whereby freedom is expanded even after death, in the case of social contractarianism that, having sought to fulfill its duty to the world in order to achieve the expansion of freedom, was betrayed by the world and fell into the loss of economic motivation that is ethical nihilism.

Even if a community is formed through libertarianism expanded into social contractarianism, the community comes to pursue the common good (utility), and in pursuing the common good a minority of victims inevitably arises. However, the Jeongyeong, in the case of daedae libertarianism expanded as far as utilitarianism, establishes for those who have lost their economic motivation through harm from winner-take-all outcomes brought about by intensified competition the law that single-mindedness will surely lead to success, thereby elevating the will to freedom while at the same time achieving greater innovation.

The reason there is no success in any undertaking nowadays is that there is no one who holds a single mind. If only one holds a single mind, there is nothing that cannot be accomplished. Therefore, whatever you undertake, you should regret only your failure to hold a single mind. Do not harbor the thought that it cannot be done. (Jeongyeong, Gyobeop 2:5)

The passage above shows that, however much society may become winner-take-all, if one holds a single mind in accordance with the principle of Eumyang Hapdeok, it can surely become a path to economic success, thereby emphasizing that one should never give up to the end the mind that seeks to preserve freedom.563) Contrary to the notion that, by emphasizing loyalty, filial piety, and fidelity564), it would value equality over freedom, Daesoon thought places great importance on freedom. Confucius too is said to have actually provided the theoretical foundation of Western liberalism.

In utilitarianism, even when great profits arise through innovation, the community always faces the danger of collapse through the betrayal of its members, and members are prone to accumulate mutual distrust. Daedae libertarianism expanded as far as communitarianism, since the community and the individual also stand in the daedae relationship of Eumyang Hapdeok, comes to undertake joint action to achieve freedom.

Baek Yong-an (白龍安), a kinsman of Baek Nam-sin, obtained the management rights to wholesale liquor from the government office, whereby the several hundred small taverns in Jeonju town were forced to close. At this time the Supreme Lord, at the tavern of Kim Ju-bo in Yongduchi, heard the indignant cry of Kim's wife, who beat her breast and wailed, "We have no other livelihood, and we barely supported our many family members by selling liquor; now that even this is abolished, how are our family to live?" Taking pity on her, He said to His disciples, "How could there be only male generals? There are female generals too," and wrote 'Female General (女將軍)' on a piece of paper and burned it; whereupon the wife suddenly gained strength, ran outside, and shouted. In an instant the tavern keepers gathered and made a sudden assault on Baek Yong-an's house, and the situation grew menacing. Flustered, he apologized before the tavern keepers and promised to abolish the wholesale liquor business, whereupon the tavern keepers dispersed. Yong-an then gave up the liquor business. (Jeongyeong, Gwonji 1:17)

In the passage above, the tavern keepers, who had to accept an unfavorable contract on the grounds that they were powerless women, gain strength and, like Eumyang Hapdeok, come to combine the sagely and the heroic, escaping the crisis and recovering, through the power of the community, the will to work again.

\<Table 3.10\> Eumyang Hapdeok and the Recovery of Freedom

| :---- | :---- | ----- | ----- |

| Social contractarianism | Ethical nihilism | Confirming that Eumyang Hapdeok is achieved even after death | Prospering after death and becoming the magistrate of the Korean netherworld (Gyobeop 1:2) |

| Communitarianism | Powerlessness against the betrayal of strong colleagues | Pooling the strength of the weak | How could there be only male generals? There are female generals too (Gwonji 1:17) |

As a result of the tavern keepers' united effort, the wholesale liquor management rights that Baek Yong-an had tried to monopolize are restored to their original state, and the market regains its equilibrium. The order within institutions, achieved through the good of the market that libertarianism originally sought, is now attained—unlike conventional libertarianism—by completing one round of circulation through a daedae view of wealth that seeks Eumyang Hapdeok with society. The daedae libertarian view of wealth grounded in Eumyang Hapdeok examined thus far is summarized in \<Table 3.10\>.

3. The Hoegwi565) (Return-Based) Social Contractarian View of Distribution and Sinin Johwa

Examining social contractarianism with reference to the topology of moral philosophy in \<Table 2.2\>, hoegwi social contractarianism circulates in the order ①②④⑤ in \<Table 3.11\>, like the analyst's discourse.

\<Table 3.11\> shows that, for ① justice-based social contractarianism to reach ⑥ market equilibrium through practice, practice grounded in ③ institutional evolutionism (historical-school economics) is required.

For example, as in social welfare, in order for all to reach a fair equilibrium, there must be the faithful performance of one's own duty to realize social justice, the revival of the will to freedom (② libertarianism), and acts of restraining others (③ institutional evolutionism), which then form ④ utilitarianism and ⑤ communitarianism, and in turn ④ utilitarianism and ⑤ communitarianism enable ⑥ market equilibrium—revealing a circulatory relationship. Here, in the act whereby ① social contractarianism participates in the conclusions of ③ institutional evolutionism, the performance of individual duty may be regarded as the human (人), and the making and upholding of the restraint of others as a law may be regarded as the divine beings (神明, sinmyeong), which may be called Sinin Johwa. Sinin Johwa refers to the case in which humanity and the divine beings act in a hoegwi (return) manner and harmony is achieved.566)

In \<Table 3.11\>, in the case of social contractarianism, although methodologically—like libertarianism—it lies in the domain of individualism, and in terms of value lies in the domain of the Right (正) that seeks to reform the basic structure of institutions, its proper function, the social justice that changes the basic structure of institutions, has not been realized; thus far it has sought only justice within the system, confined by the limits of the market equilibrium theory of theoretical economics, until at last it may be said to have degenerated into today's defeatism.

\<Table 3.11\> The Circulation of the Hoegwi Social Contractarian View of Distribution

| :---: | :---: | :---: | :---: | :---: |

In the case of social contractarianism, justice is a justice capable of altering the basic structure of institutions, which is also why social contractarianism has been able to establish itself as a central concern of social ethics. Within Daesoon's circulatory view of economics, a return-oriented (hoegwi) social contractarian view of distribution grounded in Sinin Johwa is proposed as an alternative to the social contractarian view of distribution.

Given that the crux of social contractarianism comes down to the question of whether one can be rewarded with due compensation for one's efforts, if the problem with social contractarianism was that an excessive emphasis on duty turned ethics into defeatism, then a return-oriented social contractarian view of distribution grounded in the return (hoegwi) of Sinin Johwa becomes a social contractarianism that faithfully preserves the original aim of institutional reform inherent in social contractarianism while presenting a realistic social justice.

Examples of return-oriented social contractarianism grounded in Sinin Johwa can be found in the Jeongyeong as follows. First, the Jeongyeong shows how the problems of people mired in defeatism can be resolved. In the case of social contractarianism, which fell into ethical defeatism because of the frustration of sanctions against breaches of contract, it restores social justice by presenting the possibility of sanctions567) imposed by divine beings (sinmyeong).

Divine beings strike down and repel those who covetously occupy undeserved positions or who handle affairs in a biased manner. Do not covet positions, refrain from biased dealings, strive to cultivate virtue, and keep your mind upright. The divine beings will assign positions and seat people by mutually supporting one another. (Jeongyeong, Gyobeop 1:29)

As the passage above shows, unlike social contractarianism, in a return-oriented social contractarianism grounded in Sinin Johwa, even if the other party violates the contract and receives no human punishment whatsoever, they are punished by divine beings so that opportunity is applied equally, thereby reviving a social justice that had fallen into defeatism.

In a return-oriented social contractarianism that has fallen into defeatism and then been revived, realistic social justice can expand in three directions: libertarianism, utilitarianism, and communitarianism. In conventional social contractarianism, libertarianism, utilitarianism, and communitarianism could share no common elements with one another,568) but in a circulatory view of economics in which all things circulate, social contractarianism can spread in all three directions because all things circulate.

First, expanding into libertarianism, it sets right even injustices arising from human sentiment in order to broaden the justice of society.

After the Supreme Lord performed the Reordering Works (gongsa), he had his father avoid harboring any sense of dependence in everyday life, had him repent of his habitual faults and cultivate his future path, and entirely forbade him from occasionally receiving goods or other help from the disciples. Then one day a certain disciple, feeling distressed that the Supreme Lord's family home was too cramped, bought him a somewhat better house. When the Supreme Lord learned of this, he rebuked that disciple and commanded, "How could you create a fault for my father? Those who do not yet know me may call me unfilial, but I am always observing the circumstances in order to cultivate my parents' future path; so if you intend to help my father, obtain my permission before acting." (Jeongyeong, Gyoun 1:43)

The passage above shows that, even though it concerns his own parent, since one must shed one's faults oneself in order to be honest before the divine beings, by preventing the disciples from helping, social justice—which had collapsed through arbitrary interpretation of freedom—is re-established through a strict rule as if the divine beings were watching.569)

Even if social contractarianism expands into libertarianism and rectifies even the social justice that is easily violated unwittingly, it shows that once a community has formed, social justice is very difficult to establish with regard to unethical acts against a minority; yet, conversely, the difficult plight of the minority can in fact turn out to be a better outcome for the establishment of social justice.

The wealthy and noble, being self-satisfied and complacent, devote their minds to enhancing their fame and profit and entertain no other thoughts; when would their thoughts ever reach me? Only the poor and destitute, reflecting on their own circumstances, await the attainment of the Dao and the establishment of virtue (doseong deongnip) all the sooner, and think of me whenever their fortune turns; they are my people. (Jeongyeong, Gyobeop 2:8)

As shown above, since the state of the minority, who face hardship through the tyranny of the majority, is conversely advantageous for becoming utterly devoted to the divine beings, even if they are marginalized in the community's pursuit of utility, by restoring economic ethics through the human mind they reach a stage (feedback) that is more advantageous for attaining the ultimate goal of Dotong (mastery of the Dao). Contrary to the notion that ethics and morality would be neglected because of the macroscopic themes of Dotong and Gaebyeok (the Great Opening), Daesoon thought places very great importance on the practice of ethics and morality compared with other religious orders of the Jeungsan lineage. Indeed, Daesoon's creed and aim consist of the Three Bonds and Five Relations (samgang oryun), the sincerity-reverence-faith (seong-gyeong-sin)570) of the Doctrine of the Mean, and the no-self-deception (mujagi) of the Great Learning.

Even if ethics and morality have been successfully established under utilitarianism, a community is always prone to moral hazard caused by its members forming cliques. In the case of communitarianism, which grapples with the community's lack of capacity to sanction moral hazard, it presents a new discipline of eternally recurring Sinin Johwa that can sustain the community. (feedback)

The Supreme Lord said to his disciples, "In the Former Heaven, the principle of mutual conflict (sanggeuk) governed human beings and things, so the degrees (dosu) went awry and there were instances of insubordination (hageuksang) in which disciples harmed their teachers. From now on, however, the bonds and ethics (gangryun) will manifest, so such injustice will not be ventured. Upon anyone who dares to commit such an act there shall be the penalty of the law against betraying one's teacher (baesayul)." (Jeongyeong, Gyobeop 3:34)

In the above, the law against betraying one's teacher (baesayul) is recommended as a new precept for communitarianism, making possible the restoration of communal ethics by the divine beings. The return-oriented view of distribution grounded in Sinin Johwa discussed so far can be summarized as in \<Table 3.12\>.

\<Table 3.12\> Sinin Johwa and the Restoration of Social Justice

| :---- | ----- | ----- | ----- |

| Social contractarianism | Powerlessness against breach of contract | Preventing exploitation of legal loopholes | The divine beings strike them down and repel them (Gyobeop 2:17) |

| Utilitarianism | The minority's powerlessness against a strong majority | A reversal of thinking whereby the powerless minority is more advantaged | Only the poor and destitute await the attainment of the Dao and establishment of virtue all the sooner (Gyobeop 2:8) |

| Communitarianism | Lack of capacity to sanction betrayal | Fundamentally blocking insubordination | There shall be the penalty of the law against betraying one's teacher (baesayul) (Gyobeop 3:34) |

4. The Junghwa (中和)571) Utilitarian View of Labor and Haewon Sangsaeng

Examining \<Table 2.2\>, on the standing of moral philosophy, with utilitarianism as the reference point, junghwa-oriented utilitarianism circulates in the order ①②⑤④ like the master's discourse, as shown in \<Table 3.13\>.572)

\<Table 3.13\> The Circulation of the Junghwa Utilitarian View of Labor

| :---: | :---: | :---: | :---: | :---: |

The table above shows that, in order for ① utilitarianism, grounded in efficiency, to reach ⑥ institutional evolution through practice, it must engage in practice grounded in ③ market equilibrium theory (theoretical economics). For example, in order to reach an institutional evolution that is advantageous to all—such as the right to political participation via the internet—there must, for the realization of market efficiency, be the faithful protection of the community's minority, the revival of the will toward communal virtue (② communitarianism), and acts of consideration for others (③ market equilibrium theory), which then give rise to ④ libertarianism and ⑤ social contractarianism, which in turn enable ④ libertarianism and ⑤ social contractarianism to achieve ⑥ institutional evolution—displaying a circulatory process. Here, in the act whereby ② communitarianism takes part in the conclusion of ③ market equilibrium theory, protecting the rights and interests of the minority without harming the interests of the majority may be called Haewon Sangsaeng. Haewon Sangsaeng refers to the case in which two or more desires act on one another in a junghwa-oriented (neutralizing) manner and become mutually life-giving (sangsaeng).

In \<Table 3.13\>, although utilitarianism, methodologically, lies—like communitarianism—within the domain of collectivism and, in terms of value theory, within the domain of the Just (正) that seeks to reform the basic structure of institutions, it has failed to realize its best within order inside the system, its proper function; rather, having sought efficiency outside the system from within the limits of the institutional evolutionism of historical-school economics, it has ultimately degenerated today into an ideology.573)

In the case of utilitarianism, utility is the communal interest and a means of maximally rendering efficient the order within the system, which is also why utilitarianism has been able to establish itself as a central concern of the community. Within Daesoon's circulatory view of economics, a junghwa-oriented utilitarian view of labor grounded in Haewon Sangsaeng is proposed as an alternative to the utilitarian view of labor.574)

Given that the crux of utilitarianism comes down to the question of how far the interests of the minority can be compensated against the tyranny of the majority, if the problem with utilitarianism was the minority's sense of victimization caused by an excessive emphasis on efficiency, then a junghwa-oriented view of labor grounded in the neutralizing (junghwa) character of Haewon Sangsaeng becomes a utilitarianism that faithfully preserves the original aim of within-system efficiency inherent in utilitarianism while presenting a realistic communal interest.575)

Examples of junghwa-oriented utilitarianism grounded in Haewon Sangsaeng can be found in the Jeongyeong as follows. First, the Jeongyeong shows how the problems of people mired in a sense of victimization can be resolved.

One day, in a place where the disciples were gathered, the Supreme Lord said, "A Japanese person directs the rebel-gods (yeoksin) of all ages residing in Joseon and has them carry out his work. Since the founding of the Joseon dynasty, all who held office longed for the Jeong (鄭) clan, and this was precisely a divided heart. For a subject to harbor a divided heart toward another is itself to be a rebel-god. Therefore all the rebel-gods say to those who harbor divided hearts, 'You too are rebel-gods, so how dare you, when committing every kind of atrocity, attach the title of traitor and abuse the rebel-gods?' For this reason, when those people see a Japanese person, they fear him as one guilty of a crime." (Jeongyeong, Gongsa 3:19)

In the above, the minority group that had been branded as traitors by the powerful majority, upon meeting the age of grievance-resolution (haewon), conversely takes on the role of judging the majority and forms a new economic structure—displaying a sound economic ideal.

In a junghwa-oriented utilitarianism that has fallen into a sense of victimization and then been revived, public-interest efficiency can expand in three directions: communitarianism, libertarianism, and social contractarianism. In conventional utilitarianism, communitarianism, libertarianism, and social contractarianism could share no common elements with one another, but in a circulatory view of economics in which all things circulate, utilitarianism can spread in all three directions because all things circulate.

In utilitarianism, which grapples with a lack of capacity to sanction declines in efficiency, a sound utilitarianism whose grievances have been resolved through the rebel-gods of all ages extends even to the gambler, the outcast of the community.

Among sins, the sin of gambling is great. Other sins one commits alone, but the sin of gambling drags others in as well, and moreover its purpose cannot be achieved without mutual deception. (Jeongyeong, Gyobeop 1:58)

As shown above, by emphasizing the gravity of the sin of gambling with regard to acts that undermine the community's work ethic, it presents a junghwa-oriented view of labor and contributes to a sincere economic ideal. Contrary to the notion that Daesoon thought, which emphasizes "Dotong" and the "Later Heaven (Hucheon)," would not value "labor," Daesoon thought places very great importance on sound labor.

Even if a sound view of labor has been established through utilitarianism, it shows that a community can again become captivated by an excessive sense of freedom and is prone to expending its labor on futile ends, and so must guard against vain desires.

Entering the twelfth month, the Supreme Lord completed various Reordering Works and set about the work of adjusting the degrees of rebellion (yeokdo). Gyeongseok, Gwangchan, and Naeseong went to Daeheungri, Wonil left for the house of Sin Gyeongwon, and Hyeongnyeol and Jahyeon left for Donggok. The Supreme Lord said to those who remained—Mun Gongsin, Hwang Eungjong, and Sin Gyeongsu—"Gyeongseok's sincerity (seong), reverence (gyeong), and faith (sin) were so utterly devoted that I had thought to use him otherwise, but since it is something he requests himself, it cannot be helped," and he also said, "Originally, the Donghak's advocacy of 'aiding the nation and bringing peace to the people' (boguk anmin) amounted to no more than crying out for the affairs of the Later Heaven; yet each person's heart longed to become a king, marquis, general, or minister (wanghu jangsang), and tens of thousands died, dragged off without fulfilling their wishes. Their resentment soared to the heavens, and if those divine beings were left as they are, in the Later Heaven they would be caught up in the degrees of rebellion and governance would fall into disorder; so I am about to appoint a leader for the grievance-resolution of those divine beings. Gyeongseok's mention of the Twelve Nations is itself a self-volunteering. His father was a leading figure of the Donghak who was seized and killed, and he himself also served as a Donghak chief, so from now on I have attached all the Donghak divine beings to Gyeongseok and sent them to him; from this seat the grievance-resolution of kings, marquises, generals, and ministers shall be accomplished." He wrote characters on paper, forbade outsiders from coming and going, and concluded, "See in days to come. The expenditure of money will increase, and the people too will become more numerous than in the year of gapo. Only by releasing this will there be no hindrance whatsoever in the Later Heaven." (Jeongyeong, Gongsa 2:19)

In the passage above, libertarianism reached the point of throwing the world into disorder through the dream of becoming kings, marquises, generals, and ministers under the pretext of utility; yet through the Reordering Works of Heaven and Earth (Cheonji-gongsa) based on Haewon Sangsaeng, its grievances were resolved and its desire was neutralized (junghwa) into a sounder form.

Even if libertarianism has been rectified so as to guard against excessive desire, when excessive desire cannot be guarded against, one can instead make use of excessive desire to build a more ethical society.

One day the Supreme Lord said, "If Joseon is handed over to the West, the abuse arising from racial discrimination will be so severe that the people cannot survive; and if it is handed over to Qing China, that people is too dull-witted to manage the aftermath. As for Japan, since the Imjin War a grudge (cheok) has been bound up among the divine beings of magical arts (dosul sinmyeong), so it must be entrusted to them for that grudge to be unbound. Therefore I intend to attach to them the energy of momentarily unifying the world (ilsi cheonha tongil ji gi) and the energy of the great brightness of the sun and moon (irwol daemyeong ji gi) and have them carry out the work; yet there is one thing I cannot give them, namely benevolence (仁, in). If I were to grant them benevolence as well, the whole world would turn to them, so I bestow benevolence upon you; guard it well." And he said, "You will become the people who are at ease, while they will merely do the labor; so handle all matters clearly for them. When they finish their work and leave, they will return empty-handed without even receiving their wages, so at least treat them generously with kind words." (Jeongyeong, Gongsa 2:4)

The passage above justifies a world of the survival of the fittest through contract, yet here the weak receive help while the strong simply remain faithful to their own affairs.

\<Table 3.14\> Haewon Sangsaeng and the Restoration of Public Benefit

| | Necessity of public benefit | Restoration of public benefit through Haewon Sangsaeng | Jeongyeong passages on the restoration of communal efficiency |

| :---- | :---- | ----- | ----- |

| Libertarianism | Resolution of grievance for the unfortunate weak | The powerless victim becomes the agent who resolves the difficulties that have arisen | Each heart longs to become a king, marquis, general, or minister (王侯將相) (Gongsa 2:19) |

| Social contractarianism | Resolution of grievance over the one-sided demands of the strong | Achieving the public good even while satisfying Japan's lust for invasion | They merely do the work (Gongsa 2:4) |

| Utilitarianism | Disregard for the rights and interests of the minority | Resolving the grievance of the falsely accused victim | They are afraid at the sight of a Japanese (Gongsa 3:19) |

| Communitarianism | Insufficient capacity to sanction declines in efficiency | Blocking the occurrence of unjust joint guilt in advance | The crime of gambling drags others in as well (Gyobeop 158) |

As a result of the Cheonji-gongsa (Reordering Works of Heaven and Earth), the economy that the Japanese had sought to monopolize is restored to its original state, and the nation too is liberated from a colony into an independent country. The order within the institution achieved through the goodness of the market that utilitarianism originally seeks to attain is, unlike conventional utilitarianism, accomplished by completing one full cycle through a junghwa (neutralization) view of labor that strives toward Haewon Sangsaeng with society.

A summary of the restoration of each form of public benefit through the junghwa (neutralization) view of labor grounded in Haewon Sangsaeng up to this point is presented in \<Table 3.14\>.

5. The Yuhaeng (Flow) Communitarian View of Goods and Dotong Jingyeong

Examining \<Table 2.2\> in terms of the standing of moral philosophy and taking communitarianism as the reference point, yuhaeng576) communitarianism circulates in the order ①⑤④② as in the discourse of the university shown in \<Figure 3.16\>.

\<Table 3.15\> shows that in order for ① communitarianism, grounded in virtue, to reach ⑥ institutional evolution through practice, it must engage in practice grounded in ③ market equilibrium theory (theoretical economics). For example, in order to reach an institutional evolution advantageous to all, as in the case of environmental problems, the cohesion of the community must be firmly secured to realize the efficiency of the market, the community's will toward efficiency must be revived (② utilitarianism), and there must be acts of consideration for others (③ market equilibrium theory); only then can ④ libertarianism and ⑤ social contractarianism be formed, which in turn shows the cyclical relation by which ① libertarianism and ② social contractarianism can achieve ⑥ institutional evolution.

Here, the act in which ① communitarianism participates in the conclusions of ③ market equilibrium theory, protecting the excellence of the community without harming its interests, may be called Dotong Jingyeong. Dotong Jingyeong refers to the case in which two or more systems act upon one another in a yuhaeng (flow) manner and thereby circulate.577)

\<Table 3.15\> The Circulation of the Yuhaeng (Flow) Communitarian View of Goods

| :---: | :---: | :---: | :---: | :---: |

In \<Table 3.15\>, although communitarianism methodologically belongs, like utilitarianism, to the domain of collectivism, and axiologically lies in the domain of goodness (善) that is satisfied with order within the institution, it does not realize the best in its proper function of order within the institution; rather, having sought justice outside the system within the limits of the theory of institutional evolution of historical-school economics, it has at length degenerated into idealism today.578)

In the case of communitarianism, virtue is the excellence of the community and serves as the means by which the virtue within the institution can be maximized, which is also the reason communitarianism has been able to establish itself as a principal concern of the community over time. The Daesoon cyclical view of the economy presents, as an alternative to the communitarian view of goods, a yuhaeng (flow) communitarian view of goods grounded in Dotong Jingyeong.

When the crux of communitarianism comes down to the question of how much the interests of the majority can be compensated against the betrayal of a minority, the problem in communitarianism was the majority's sense of victimhood caused by the betrayal of excessive free riders; by contrast, the yuhaeng view of goods grounded in the flow nature of Dotong Jingyeong becomes a communitarianism that well preserves the original intent of communitarian efficiency within the institution and conserves the excellence of a realistic community.

Examples of yuhaeng communitarianism grounded in Dotong Jingyeong may be found in the Jeongyeong as follows. First, the Jeongyeong shows how the problem of people mired in a sense of victimhood can be resolved.

The heavens and the earth are filled with divine beings (sinmyeong), so that even a single blade of grass will wither when its spirit departs, and even a mud-plastered wall will collapse when its spirit moves away. (Jeongyeong, Gyobeop 3:2)

As above, by making clear that even a single tuft of grass is a divine being (sinmyeong), it reveals that the betrayal of the majority by a minority can never be tolerated. It further shows that one who denies the divine beings cannot receive their help.

Western Religion (Seogyo) suffers severe rejection by the divine beings and so will not dare to succeed. (Jeongyeong, Gyobeop 1:66)

In the above, although divine beings (sinmyeong) fill the heavens and the earth, the conduct of humans who deny the divine beings is a state of utter ignorance of reality. In a communitarianism freed from the tyranny arising from the betrayal of a minority, the excellence of the community can be expanded in three directions: utilitarianism, libertarianism, and social contractarianism. Whereas in conventional communitarianism there could be no element shared among utilitarianism, libertarianism, and social contractarianism, in a cyclical view of the economy in which all things circulate, all things resonate with one another, so that communitarianism can spread in all three directions.

In a communitarianism troubled by its insufficient capacity to sanction declines in excellence, a sound communitarianism—in which divine beings respond even within a single tuft of grass—shows that humanity's act of betrayal against the entire universe is not so easily tolerated at humanity's own discretion.

One day the Sangje said to Kim Hyeong-ryeol: "The Westerner Matteo Ricci (利瑪竇) came to the East and sought to establish a heavenly paradise on earth, but because of the long-rooted evil customs of Confucianism, which could not easily be reformed, he failed to fulfill his aim. He merely opened the boundary between heaven above and the underworld below, causing the divine beings who had each firmly guarded their own regions and been unable to cross over to one another to come and go between them; and after his death he led the civilizing gods (文明神) of the East, went to the West, and opened up its cultural fortune (文運). From then on the gods of the underworld emulated all the marvelous methods of heaven above and bestowed them upon the human world. All the civilization and institutions of the West are modeled after the pattern of the heavenly kingdom." He further said: "That civilization, being biased toward the material, on the contrary fostered the arrogance of humanity, and in the end, by shaking the principles of heaven and seeking to conquer nature, it ceaselessly committed every kind of sin and degraded the authority of the divine way (sindo). Thus the constant ways of the Way of Heaven and human affairs were violated, the Three Realms fell into chaos, and the source of the Dao came to be severed. So all the divine sages, buddhas, and bodhisattvas of the primordial age gathered together and appealed to the Ninth Heaven concerning this calamity of the human and divine worlds. I therefore descended upon the Heaven-Revealing Pagoda (天啓塔) of the Great Law Realm of the West (大法國, France), made a great circuit (Daesoon) of all under heaven, and halted in this Eastern Land, reaching the golden Maitreya buddha (彌勒金佛) of the three-storied hall (三層殿) of Geumsan Temple on Mount Moak (母岳山金山寺), where I spent thirty years before revealing the great Dao for the salvation of the world (濟世大道) to Choe Je-u (崔濟愚). Yet because Je-u was unable to transcend the established canons of Confucianism and to illuminate the true meaning of the great Dao, in the year Gapja (甲子) I at last withdrew the heavenly mandate and the divine teaching (神敎), and in the year Sinmi (辛未) I descended into the world." (Jeongyeong, Gyoun 1:9)

In the passage above, utilitarian humanity regards nature and the environment as powerless weaklings and seeks to dominate them; yet on the contrary, nature and the environment, being the majority, do not tolerate the betrayal of the minority—humanity—but gather together as a community and, through the great circuit (Daesoon) of the Sangje grounded in Dotong Jingyeong, set all things into flow (yuhaeng). The importance of nature and the environment, whose preciousness has come to be recognized through utilitarianism, shows that vigilance is required even in the case of libertarianism.

Now, though all living beings under heaven have come to the brink of utter extinction, they are not the least bit awakened to it and are blind only to profit and gain—how could this not be lamentable? (Jeongyeong, Gyobeop 1:1)

As above, in a situation of environmental crisis, even libertarianism, anxiously preoccupied with its own profit and gain, is driven into a situation where survival is impossible without self-awakening and efforts at institutional reform; thus it comes to cooperate in the affairs of the community and, by fulfilling the social obligation of contributing to the flow (yuhaeng) of goods beyond mere profit and gain, it sets out toward institutional evolution.579) Contrary to the common assumption that, by asserting "divine beings" and "hidden virtue," Daesoon thought would not value the flow of "goods," it in fact holds that the flow of "goods" is a very important element in life.

Even when libertarianism comes to recognize that, without the efforts of the community, extinction is at hand, a concrete practice such as that of social contractarianism is required.

Whenever even a single grain of rice fell to the ground, the Sangje would always pick it up, and he said: "A time will come when the cry for food pierces the Ninth Heaven; how then could one treat it lightly? Heaven knows even a single grain of crop." (Jeongyeong, Gyobeop 1:13)

The passage above shows that even a single grain of rice is one part of a system given to humanity through the flow (yuhaeng) of the whole community that is nature, and is therefore by no means something to be disregarded at human discretion.

When one comes to realize that even a single grain of rice is a precious being brought about by the flow (yuhaeng) of nature, social contractarianism in the cyclical economy at last achieves the institutional evolution toward which communitarianism aspires. Daesoon thought holds that, through the Dotong Jingyeong of a yuhaeng view of goods, the environmental crisis brought about in each field can be overcome. A summary of the resolution of environmental problems for each economic ideology through the yuhaeng view of goods grounded in Dotong Jingyeong up to this point is as follows.

\<Table 3.16\> Dotong Jingyeong and the Overcoming of Communal Crisis

| :---- | :---- | :---- | ----- |

| Libertarianism | Insensitivity to crisis | Even libertarians seek a community to respond to the environmental crisis | All living beings under heaven have come to the brink of utter extinction (Gyobeop 1:1) |

| Social contractarianism | The actual environmental crisis | Restoration of the nature-human community through the restoration of the contract between nature and humanity | A time will come when the cry for food pierces the Ninth Heaven (Gyobeop 1:13) |

| Utilitarianism | Destruction of the balance of the survival of the fittest | Restoration of community to seek the common interest of divine beings and humanity | From seeking to conquer nature (Gyoun 1:9) |

| Communitarianism | The side effects of atheism | Restoration of community with beings possessing hidden virtue | The heavens and the earth are filled with divine beings (Gyobeop 3:2) |

脚注

320)I (易, the Changes) is a concept that encompasses the Xi Changes (Hui yi), the Zhou Changes (Zhou yi), and the Correct Changes (Jeong yeok) alike. What these three share in common can be said to be circulation (cycle). The Hetu (River Chart) and Luoshu (Luo Writing) are also emphasized in the Jeongyeong. (… 四三八 the Heaven-and-Earth Mangryang takes charge; 九五一, the Sun-Moon Jowang takes charge; 二七六 the Stars and the Seven Stars take charge …, Jeongyeong, Gyoun 1:44)
321)Daesoon (大巡, the Great Itineration) is the Circle (圓), the Circle is the Limitless (無極, Mugeuk), the Limitless is the Supreme Ultimate (太極, Taegeuk). The intrinsic law (本然法則) by which the universe (宇宙) becomes the universe—the marvel of its mystery—resides in the Supreme Ultimate, and the Supreme Ultimate is the one and only (唯一無二), unsurpassed (外此無極) truth (眞理). Therefore this very Supreme Ultimate is that wherein the ultimate principle (至理) is carried, that whereby the ultimate ki (至氣) operates, and that from which the ultimate Dao (至道) issues forth. … (大巡眞理會由來, 『대순진리회 회보』 Vol 38. No-, 대순진리회출판부, 1993, p. 2, requoted)
322)The cyclical revolution of years, months, days, hours, minutes, and quarter-hours is all the Origination-Penetration-Advantage-Steadfastness (元亨利貞); this is the Dao of Heaven and Earth (年月日時分刻輪廻皆是元亨利貞天地之道也). (Jeongyeong, Jesaeng 43)
323)Money is a thing that comes into being and is used by the principle of circulation. It is not something to be obtained and used by force, for a hundred years' coveted goods become dust in a single morning (百年貪物이 一朝塵이라). (Jeongyeong, Gyobeop 1:64)
324)Circulation, reincarnation, creation, and operation differ from one another. Reincarnation and operation are subsumed under circulation, and circulation is contrasted with creation. If the West is an extreme creationism, the East is an extreme circulationism; and within circulationism, whereas reincarnation is a negative concept emphasizing the repetitiveness of the cycle, operation is a positive concept emphasizing spiral development, of which Origination-Penetration-Advantage-Steadfastness (wonhyeongijeong) may be said to be representative. (François Jullien, 2003, p. 78) Until now, Western science has thought that all things move independently. For example, man and woman, though opposites, move as wholly separate things. Thus it has held that all things can be split into certain particles (atoms, molecules, quanta), and that an object is an aggregate of such parts; and most of us, raised on Western education, also think this way. Since all things are thus regarded as independent, the method of cognizing objects by splitting them is called analytical epistemology; in opposition to this, since all things are interconnected and cannot be split, the method of cognizing them by correlation is called correlative epistemology. (EBS Dong-gwa-Seo Production Team, 『동과서』 예담, 2008, p. 28) Yin-yang theory is drawing attention as an outstanding system of thought that brings to the surface the fact that analytical thinking is in reality a hidden correlative thinking (A. C. Graham, 『음양과 상관적 사유』 청계, p. 264, 2001). Correlative thinking is cyclical thinking. In the end, we can see that Western science too is a hidden cyclical thinking.
325)The criticisms of yin-yang and the Five Phases by critical researchers into their scientific status—including Jeong Yak-yong, as well as Liang Qichao, Xu Fuguan, Kim Hong-gyeong, and others—stem chiefly from the misunderstanding of interpreting yin-yang and the Five Phases substantialistically. Among researchers who defend the theory of yin-yang and the Five Phases are Han Dong-seok, Park Wang-yong, and Sim Gyu-cheol, but they tend toward the mystical. (So Jae-hak, 2005, pp. 5–22; 「오행과 십간십이지 이론 성립에 관한 연구」, 동방대학원 대학교 박사논문, 2008, p. 41) So Jae-hak synthesized the problems of both sides and explained the Five Phases as characteristics arising from the circulatory process of a pentagon within a circle. Apart from So Jae-hak, research approaching Five Phases theory scientifically includes Park Yong-gyu's (2006) three-dimensional yin-yang and Five Phases theory, which explains the Five Phases by the spin of micro-particles, as well as Han Jang-gyeong (2001), Han Gyu-seong (1997), and Sin Cheol-u (1981); and for a scientific understanding of the Changes (I, 易) in general there are Bang Geon-ung (1998), Jeon Su-jun (1995), Lee Eun-seong (1985), Kim Gi-won, and others. In this paper, the phenomena of the Five Phases are understood as a complexity-science phenomenon of circulation, and the Five Phases phenomena are understood through complexity science. The understanding of the Five Phases phenomena as a complex system through circulation in this paper, as well as the arrangement of various religious and economic ideas onto the Five Phases, and indeed the entire content of this writing, are not the official position of the Department of Daesoon Theology but merely a personal view.
326)Thomas Kuhn's paradigm theory is a very important theory for demonstrating the scientific status of circulation theory. Thomas Kuhn's The Structure of Scientific Revolutions coolly pointed out the fictitiousness of established science. According to Thomas Kuhn, science—which in modern times has become quasi-religious—is in fact nothing more than the particular norm of a particular group, that is, a paradigm. A paradigm is a kind of framework of thought; when a new theory has a different problem-frame, established scientists declare it not to be normal science. Before Einstein's theory of relativity was recognized as science, there was much consensus within the scientific community. The reason yin-yang and the Five Phases of the East are not currently incorporated into science is not that they lack scientific status, but that the norms of science recognize only reductionism as science. In response to Kuhn's critique of reductionism, Popper advocated falsificationism, with 'falsifiability' as its weapon. He held that science is not something relative like a group's compact, but that there is an absolute criterion by which, even if a thing cannot be proven, it can be falsified. For example, Freud and Marx explain everything by sex (性) and wealth, so they seem partly valid, yet since they cannot be falsified they are not science—and likewise, he argued, neither are yin-yang and the Five Phases. However, as seen in the case of Freud and Jung, non-reductionist science is yet another science that uses an additive method. Yin-yang and the Five Phases are likewise perfectly falsifiable. Thomas Kuhn and Popper constructed mutually opposed theories regarding the criteria for verifying new science. On Thomas Kuhn's paradigm theory, see Kuhn's representative work 『과학혁명의 구조』 (김명자 역, 동아출판사, 1992).
327)Gödel's incompleteness theorem, that 'no mathematical proof is ever complete,' is said to be in fact a declaration of bankruptcy for linear Western philosophy. (Kim Sang-il, 『역과 탈현대의 논리』, 지식산업사, 2006, pp. 403–406) The debate over circulation theory in connection with Russell's paradox was a major problem of Western philosophy from Parmenides—said to be the starting point of Western philosophy—through Aristotle, down to Cantor, the founder of set theory. The characteristic of the West's linear logic that appeared in Russell's paradox displayed, as Needham puts it, a European pattern of schizophrenia. (Lee Chang-il, 『주역, 인간의 법칙』, 위즈덤하우스, 2011, 143–145) The history of the West is regarded as the convergence of a double movement of schizophrenia and paranoia. The reason the two movements can meet is that there is a body without organs. The problem ultimately becomes the Oedipus complex. (Gilles Deleuze and Félix Guattari, 『앙띠 오이디푸스』 (최명관 옮김, 민음사, 1997, p. 417) The purpose of the machines that science makes and of science itself is for human beings to grasp the principle of the universe and learn to operate the Heaven-machine. (Sin Yun-gi, 「종교와 과학」, 『상생』 10호, 전국대진연합회, 1997, pp. 34–35) If, in the Hetu and Luoshu, sangsaeng is a schizophrenic process of development and sanggeuk a paranoid process of control, then the action of the Absolute, of the body without organs, or of the human being may be said to be like the action of 'soil/earth (土)' that makes sangsaeng and sanggeuk possible.
328)The 'Red Devils' shown at the 2002 World Cup can be said to be a representative case of 'self-organization.' 'Self-organization' refers to the perspective that, just as a living organism creates new order on its own, abandons the mechanistic worldview that views all things as machines and instead views all things as living, self-organizing organisms. In the worldview of 'self-organization,' the science of the established mechanistic worldview is rewritten. Self-organization is achieved through the complementary interaction of positive feedback (feedback loops) and negative feedback (feedback loops). The Santa Fe Institute, the world's foremost center of complexity research, regards 'self-organization,' together with 'evolution,' as the two key categories related to complexity. (Lee Gwang-mo and Jang Sun-hui, 「복잡성이론의 적실성에 대한 연구」, 『한국사회와 행정연구』 Vol.15 No.1-, 서울행정학회, 2004, pp. 356–366) 'Self-organization' can be said to be another name for 'circulation.'
329)Russell was the first to attempt the work of translating ordinary language into mathematical logic. In this process he discovered an important paradox: that language, in itself, can never have a law without exceptions. What proved Russell's paradox mathematically was Gödel's incompleteness theorem—that no mathematical system is without exceptions. Through Gödel, the Western attempt to create an exceptionless law and thereby regard the East's cyclical science as superstition was proven to be erroneous, and it came to be agreed that the West too, in order to construct a proper theory, must construct a cyclical science. Russell's paradox can be resolved only by circular reasoning. Kim Sang-il expressed the Zhou Changes and the Correct Changes as circular reasoning through topological models such as the torus and the Klein bottle. (Kim Sang-il, 『카오스시대의 한국사회』, 솔, 1997, pp. 67–78)
330)There have been two interpretations of Origination-Penetration-Advantage-Steadfastness (wonhyeongijeong). According to Zhu Xi's 『주역본의』 (Original Meaning of the Zhou Changes), wonhyeongijeong is divided into a reading in which the natural process of spring, summer, autumn, and winter becomes the cosmic ethics of benevolence, righteousness, propriety, and wisdom, and a reading as the wonhyeongijeong obtained when one casts a divination and obtains the hexagram Qian. The first is interpreted as 'it originates, penetrates, advantages, and is steadfast'; the second is interpreted as 'it penetrates greatly, and it is advantageous to be steadfast,' that is, 'it is greatly penetrating, and it is advantageous to handle affairs.' (Lee Chang-il, 『주역, 인간의 법칙』, 위즈덤하우스, 2011, pp. 114–126)
331)Benjamin Schwartz, a Harvard University professor who inherited the research of Joseph Needham—who made the scientific status of yin-yang and the Five Phases widely known to the world—judged that the theory of yin-yang and the Five Phases, long regarded as an obstacle to scientific development, appears in fact to have greatly benefited scientific development. (Benjamin Schwartz, 『중국 고대사상의 세계』, 나성 역, 살림, 2004, requoted from Bang In, 「고대중국의 우주론의 한 형태로서의 음양오행설」, 『종교연구4집』, 한국종교학회, 1988, p. 72)
332)Yin-yang and the Five Phases set out from two different traditions but are integrated into a single spirit. Today's yin-yang and Five Phases are the yin-yang and Five Phases reformed by Dong Zhongshu and Han Confucians. (Liang Qichao, Feng Youlan, et al., 『음양오행설의 연구』, 김홍경 역, 신지서원, 1993, pp. 531–540) With the advent of modern science, yin-yang and the Five Phases are still continuing to develop.
333)The order of mutual generation (sangsaeng, 相生) is metal-water-wood-fire-soil (金水木火土), and the order of mutual restraint (sanggeuk, 相剋) is water-fire-metal-wood-soil (水火金木土). In the Five Phases, wood generates fire and restrains soil, while fire restrains metal and generates soil. In the Five Phases, each of the five elements generates and restrains once.
334)Kang Yong-gyun, 「오행과 팔행의 수학적 모형」, 『한국정신과학학회지』 Vol.3 No.1, 1999.
335)Schipper, Kristofer. The Taoist Body, Tr. Karen C. Duval. Berkeley 1982; requoted from Kwon Taek-yeong, 『라캉 장자 태극기』 (민음사, 2003), pp. 267–268.
336)The Confucian scholar credited with creating the occasion for applying yin-yang and the Five Phases to science is Dong Zhongshu, the foremost figure responsible for raising Confucianism to the status of China's ruling ideology. Because of Dong Zhongshu's political character, the theory of yin-yang and the Five Phases has been understood in two ways, as ideology and as science. In particular, the holistic method of yin-yang and the Five Phases drew the concentrated interest of the ruling class of the time through the theory of calamities and anomalies (jaeiseol) grounded in the doctrine of resonance (gameung). Today, after the post-Kuhn debate over scientific methodology, it has become clear that yin-yang and the Five Phases is a holistic-methodological science like complexity science. (Hwang Hui-gyeong, 「동중서 철학의 과학적 성격과 이데올로기적 성격」, 『현상과 인식 14권1집』, 1990) Dong Zhongshu led the doctrine of the Five Phases toward 'theology (神學).' (Liu Xiaohong, 『오행, 그 신비를 벗긴다』, 국학자료원, 2008, p. 82) The establishment of the theory of yin-yang and the Five Phases was the work of Zou Yan, Dong Zhongshu, and Liu Xiang. (Liang Qichao, Feng Youlan, et al., 『음양오행설의 연구』, 신지서원, 1993, p. 55) Complexity science, too, can be said to be a kind of correlative thinking that uses a relational method rather than a reductionist one.
337)It can be said that the doctrine of resonance (gameung)—in which yin-yang and the Five Phases are combined and the body, the state, and the universe are envisioned as one—first emerged in the Warring States period, when the Huangdi Neijing (Yellow Emperor's Inner Canon) was created. Although 'ki (氣)' is thought to have been used as a fundamental concept of matter from very ancient times, the word 'ki (氣)' appears nowhere in the Mencius or the Analects, which may be called classical Confucianism, nor in the Book of Odes or the Book of Documents, which may be called primitive Confucianism. 'Ki (氣)' was unfamiliar even in Daoism, and its use in its present meaning is considered to date from after the end of the Warring States period. (Kim Hui-jeong, 『몸 국가 우주 하나를 꿈꾸다』, 궁리, 2009, pp. 22–23)
338)Needham describes the Daoist trinity. (Joseph Needham, 『중국의 과학과 문명』, 이석호 역, 을유문화사, 1989, pp. 225–227)
339)Ken Wilber, America's representative holist, integrates all sciences into thought. In his transpersonal psychology theory, Ken Wilber expanded Arthur Koestler's holon theory and applied it to all academic disciplines. In Arthur Koestler's holon theory, just as in atomism the basic element constituting matter is the atom, the basic element constituting spirit is the holon. Since 'whole' refers to the whole and '-on' (as in particle) refers to the particle, it can be called a particle that includes the whole. He argues that the universe develops in a spiral by repeating separation and integration, with spirit and matter moving together. (Arthur Koestler, 『야누스』, 범양사, 1993; requoted from Ken Wilber, 『감각과 영혼의 만남』, 범양사, 2007, p. 141) Long ago, in the West, Leibniz held in his monad theory—like the Eastern Supreme Ultimate (Taegeuk) theory—that all things contain a Supreme Ultimate, that each Supreme Ultimate is in pre-established harmony under the great Supreme Ultimate, and that each Supreme Ultimate is independent.
340)Eastern science is represented by astronomy, mathematics, and medicine, while its technology is represented by China's Four Great Inventions—gunpowder, the compass, printing, and papermaking. In the case of mathematics, on the basis of the Hetu and Luoshu, which form the foundation of yin-yang and the Five Phases, magic squares, sequences, and higher-order equations were discovered; and in medicine, the yin-yang and Five Phases structure of the human body was discovered, as in the 『황제내경』 (Huangdi Neijing) and 『상한론』 (Shanghan lun), showing astonishing efficacy in actual clinical practice. Astronomy is, of course, based on the principle of the Ten Heavenly Stems and Twelve Earthly Branches. (Lee Mun-gyu, 「동양과학, 그 천년의 역정과 오늘의 의미」, 『과학사상25권』, 범양사, 1998, pp. 136–139)
341)If Western mathematics is a deductive mathematics that draws no distinction among the numbers 1, 2, 3, 4, Eastern mathematics is an inductive mathematics that endows them, within circulation, with the characters of wood, fire, metal, and water. Eastern mathematics integrates everything into the Ten Heavenly Stems and Twelve Earthly Branches, bringing all things to a conclusion. (Nan Huaijin, 『역경잡설』, 신원봉 역, 문예출판사, 1998, pp. 118–120)
342)Viewed from a relational worldview, the Five Phases can be regarded as the smallest systems constituting the universe, like the elements of matter. (So Gwang-seop, 「오행의 수리물리학적 모형」, 『과학과 철학』 Vol.4, 통나무, 1994.)
343)Kang Yong-gyun, 「오행과 팔행의 수학적 모형」, 『한국정신과학학회지』, Vol.3 No.1, 1999.
344)Freud is widely credited not only with the discovery of the unconscious but also with the contribution of linking the unconscious to religion. (O Gyeong-hwan, 『종교사회학』, 서광사, 1990, p. 309) Freud explained the origin of monotheism by linking Moses with the father of the unconscious. (Sigmund Freud, 「인간 모세와 유일신교」, 『종교의 기원』, 열린책들, 2003)
345)In order to overcome the problems of the reductionist method, the phenomenological method brackets all methodologies, including Jung's methodology. Yet Eliade, who has a great influence on today's religious-studies theory, is classified as a phenomenologist of religion but was greatly influenced by Jung. The phenomenological method, which brackets all methodologies in order to overcome the problems of the reductionist method, can connect with the additive methodology. Jung's additive method has had a great influence on today's phenomenology of religion. (An Sin, 『종교와 종교학』, 배재대학교 출판부, 2011, p. 43)
346)It is said that the mathematician of the incompleteness theorem—Gödel, the avant-garde painter of complexity—Escher, the composer of complexity—Bach, and the computer are artistic and scientific expressions of the circulation of self-reference known as recursion. (Douglas Hofstadter, 『괴델, 에셔, 바흐-영원한 황금노끈』 vols. 1–2, 박여성 역, 까치, 1999) It is also said that, in the process by which modern scientific theory excluding circulation theory was established, factors other than science intervened. (Mark Hedsel, 『젤라토르: 비밀의 역사』 vols. 1–2, 까치, 1998)
347)If daedae and yuhaeng represent Heaven and Earth, which form the vertical axis in circulation, then junghwa and hoegwi can be said to be the horizontal axis corresponding to the regulating action of human beings and gods that controls circulation. Cheng Yichuan called the vertical axis of daedae and yuhaeng 'the Mean (中)' and the horizontal axis of junghwa and hoegwi 'the Correct (正),' and regarded the Mean as more important than the Correct. Among the principles of all under Heaven, nothing is better than the constant Dao (常道) of attaining the Mean (得中); but when the Mean cannot be attained, one unavoidably employs expedient means (權道) to rectify names (正名). (Lee Sang-ik, 『역사철학과 역학사상』 성균관대학교출판부, 1996, pp. 226–227)
348)Taking Heaven-Earth-Human-Spirit as the basic scheme of the Supreme Ultimate, in the Changes the spirit (sin) is the gwisin (ghost/spirit), and from the fact that the gwi of gwisin derives from the gwi of hoegwi (return), the author conceived of hoegwi (return); and from the statement that the Doctrine of the Mean (Zhongyong) is the same as junghwa, the author conceived of junghwa, the path that the human being is to follow. (Geum Jang-tae, 『귀신과 제사』, 제이앤씨, 2009, p. 45)
349)Substance (體) may be said to be the Mean (中), and function (用) the Correct (正). The Dao of the Three Ultimates (三極之道), which is the Way of the Mean (中道), and the Dao of the Three Powers (三才之道), which is the Way of the Correct (正道), are together called the Way of Centrality-and-Correctness (中正之道). The Way of Centrality-and-Correctness (中正之道) is a concept that succinctly expresses the scholarly task of pre-Qin Confucianism. The Way of the Mean is the Way of Heaven, expressing the nature of Heaven (天), the ground of human existence; the Way of the Correct is the Way of Humanity—the principle of human existence that exists on the basis of Heaven—expressing human nature and the principle of life. Since the Way of the Mean and the Way of the Correct are in a relation of substance and function, the Way of Heaven and the Way of Humanity are in a relation of substance and function. The scriptures that directly proclaim the Way of Centrality-and-Correctness (中正之道) are the 『周易』 (Zhou Changes) and the 『正易』 (Correct Changes). The 『正易』 proclaims the Dao of the Changes centered on the Way of the Mean, while the 『周易』 proclaims the Dao of the Changes centered on the Way of the Correct; and because the 『周易』 proclaims the Way of Centrality-and-Correctness, the Four Books (Analects, Mencius, Doctrine of the Mean, Great Learning) elucidate the Way of Centrality-and-Correctness centered on the Way of Humanity. (Lee Hyeon-jung, 『역경과 사서』, 역락, 2004, p. 231)
350)Difference is a fundamental element of production that draws attention in postmodernism. The philosopher who made 'difference' a major theme of contemporary philosophy is said to be Deleuze. It is said that, whereas before Deleuze the ground for comparing the same object in the past and the present was the identity of the two objects, after Deleuze the ground of existence of all things is not identity but difference, so that it becomes the relation between the difference of the past and the difference of the present. (Kang Sin-ju, 2009) A representative case in which the linear worldview is rewritten within the cyclical worldview is the ontology of difference. We can see that, if the linear worldview is a tragic worldview centered on the individual and resisting fate, the cyclical worldview is a positive freedom in which one chooses oneself within eternal recurrence. (Hong Gyeong-ja, 「짐멜의 비극적인 것에 대한 이해」, 『해석학연구』 Vol8.No.-, 한국해석학회 출판부, 2001, 301–304) Difference, which was designated as an object to be eliminated in Western philosophy's pursuit of the Same, appears as a complementary existence in the Three Powers (samjae) thought of the Eastern Changes (I, 易), and appears in Daesoon economic thought as a sangsaeng existence that aids the subject. In the sangsaeng thought of the Three Powers, water and fire, regarded as the most mutually restraining, produce each other. Water and fire become the basis by which electricity within seawater becomes clouds and nurtures all things. (Cha Seon-geun, 「해인에 대한 고찰」, 『상생의 길』 Vol2.No.-, 대순진리회 출판부, 2004, pp. 171–189)
351)Among the four philosophical characteristics of daedae, the most important characteristic can be said to be the relation that requires the other as a precondition for securing one's own being. (Choi Yeong-jin, 「역학사상의 철학적 탐구」, 성균관대학교 박사 논문, 1989, pp. 29–38)
352)All affairs of Heaven and Earth are yin-yang (天地之事皆是陰陽) (Jeongyeong, Gyoun 2:42). In Neo-Confucianism too, it is said that all things are made of yin-yang. (Zhu Xi, 『태극해의』, 소명출판, 2008, p. 33.) Although what the Supreme Ultimate divides into is only the two, yin and yang, they encompass all things in the world (太極分開, 只是兩箇陰陽, 括盡了天下物事).
353)Sin Yun-gi, 「종교와 과학」, 『상생』 10호, 전국대진연합회, 1997, p. 34.
354)Water is generated from fire and fire from water; metal is generated from wood and wood from metal. Only when one knows their workings can one be called a divine human being (水生於火火生於水金生於木木生於金其用可知然後方可謂神人也). (Jeongyeong, Jesaeng 43)
355)Water and fire correspond to an intermediate stage in the process of cosmic generation that appears in the Changes (I, 易). Han Jang-gyeong, famous as the teacher of Han Dong-seok—who wrote The Principle of Cosmic Change—holds that the eight trigrams of the Changes contain the picture of cosmic generation that modern science has discovered. He says that in the Changes, Qian and Kun (乾坤)—which may be called space-time—come into being; then Thunder (雷) and Wind (風)—which may be called electricity and magnetism—come into being; then Thunder and Wind appear as the more embodied Water (坎) and Fire (離); and these in turn become Mountain (艮), which is like a man, and Lake (澤), which is like a woman. On earth, the representative appearances of water and fire may be said to be the sun and the sea. (Han Jang-gyeong, 2001, pp. 18–24)
356)Plants and animals show that circulation occurs only when they form a feedback loop and have natural predators. (Choi Chang-hyeon and Park Chan-hong, 『복잡계와 동양사상』, 지샘, 2007, pp. 109–112.)
357)The hexagram Dìtiān Tài (地天泰) refers to a state in which the Qian hexagram, the Great Yang, and the Kun hexagram, the Great Yin, are placed in reverse—so that it is as if Heaven were below and Earth above—and harmony is achieved of itself.
358)The Supreme Ultimate, in a word, represents an image (象) that can be extremely large yet also extremely small. (Han Dong-seok, 『우주변화의 원리』, 대원출판, 2003, pp. 371–372) The concept of the Supreme Ultimate can be said to be a monistic view of a dualistic perspective. The concept of the Supreme Ultimate shows that all change is, by alternation, a change from one aspect to another. (François Jullien, 2003, pp. 88–91)
359)Choi Dong-hwan, 『한철학1』 (지혜의나무, 2004), p. 379.
360)In the Taegeuk (Supreme Ultimate) diagram, yin-yang—the correlative theory of generation of yin (陰) and yang (陽), the two elements that constitute the Supreme Ultimate—can, put simply, be said to be the two elements and energies by which yin and yang structure and operate the cosmos and nature. In fact, regardless of East or West, most systems of thought are grounded in a dichotomous, metaphorical system of signs. From sun and moon, day and night, Heaven and Earth, heat and cold, male and female, to good and evil in ethics, thesis (正) and antithesis (反) in dialectics, surface and inner principle in the cognition of things, going in and coming out, inhalation and exhalation, rising and falling, opening and converging, plus and minus in mathematics, and even the 0 and 1 of computer language that forms the foundation of modern information science—dichotomy is broadly situated at the very base of human culture. (O Tae-seok, 「한시의 뫼비우스」, 『중국어문학지31권』, 중국어문학회, 2009, pp. 41–42)
361)A fractal (相同性, self-similarity) is the continual repetition of the same shape. Just as 0 and 1 repeat infinitely in a computer yet can express diverse changes, the universe repeats infinitely with mutually resembling structures, and its smallest units may be said to be the Three Powers (samjae), the Five Phases, and so on. (Choi Chang-hyeon and Park Chan-hong, 2007, pp. 103–112)
362)『易經』, 「문언전」 (Commentary on the Words of the Text), Qian hexagram; requoted from Choi Dong-hui, 「음양합덕에 대한 종교적 이해」, 『大巡眞理學術論叢』 Vol.2 No.-, 대진대학교부설 대진학술원, 2008, pp. 70–71.
363)It is said that yin-yang began to take on the meaning of the circulating order of Heaven after the Spring and Autumn period. ("夫天地之氣不失基序, 若過基序"—The ki of Heaven and Earth does not lose its order; if it exceeds its order…, 「국어」, 『周語』上, So Jae-hak, 2005, p. 26) Yin-yang is mentioned only once even in the Daodejing. (「도덕경」, 42장: 道生一一生二二生三三生萬物, 萬物負陰而抱陽沖氣以爲和—The Dao gives birth to the One, the One gives birth to the Two, the Two gives birth to the Three, and the Three gives birth to the myriad things. The myriad things bear yin on their backs and embrace yang, achieving harmony through the surging ki. So Jae-hak, ibid., p. 29)
364)Heaven and Earth, through their mutual perfect accord, constitute the essence of morality. (天地之大義—the great righteousness of Heaven and Earth; Wang Fuzhi, 張子正蒙註, i, p. 22; François Jullien, 2003, p. 161)
365)최동희, 같은 책, 70~71쪽
366)고남식, 「典經에 나타난 陰陽合德의 原理」, 『대순사상논총』Vol.2 No.-, 대진대학교 부설 대순사상학술원, 1997, 363~377쪽
367)Eumyang Hapdeok refers to the way in which the daedae (mutual-opposition) relationship of yin and yang, meeting in a single absolute realm, creates boundless benefit from a state of unity. (이경원, 『한국 신종교와 대순사상』, 문사철, 2011, 126쪽)
368)Love/ethics-symmetry and economy-asymmetry are the two principles of an economic system. The reason Marxist economic thought once drew attention as an alternative to capitalist economic thought lies in its discovery of the secret of the gift that lay hidden within the labor theory of value of classical economics. (나카자와 신이치(2002), 『사랑과 경제의 로고스』, 동아시아, 2006, 153~177쪽) It may be said that communism failed because it ignored the principle of circulation.
369)It is said that circulation appears in the human unconscious and in all things because all things simultaneously possess the dual character of particle and wave. By making use of symmetry, it is said that merely observing changes everything through the 'observer effect.' (김상운, 『왓칭(신이 부리는 요술)』, 정신세계사, 2011, 14-15쪽)
370)In the Jeongyeong it is said that not only human beings possess mind, but that all things possess mind. (天地之中央心也故東西南北身依於心, 'The center of Heaven and Earth is mind; therefore east, west, south, and north—the body—depend upon mind,' Jeongyeong, Gyoun 1:66) Indeed, it is said that not only humans possess intelligence; the elementary particles of all things possess intelligence and can read the human mind. (김상운, 2011, 47~55쪽) In the Jeongyeong, spring, summer, autumn, and winter are expressed as the Way of Heaven and Earth that circulates and cycles all things (…年月日時分刻輪廻皆是元亨利貞天地之道也…, 'The cyclical revolution of years, months, days, hours, minutes, and moments is all the Way of Heaven and Earth—origination, flourishing, benefit, and firmness [元亨利貞],' Jeongyeong, Jesaeng 43) and as the Great Canon and Great Law (…元亨利貞大經大法…, Jeongyeong, Gyoun 2:33). Spring, summer, autumn, and winter—expressed as wonhyeong-ijeong (元亨利貞)—is, like the calculus of the West, a term that condenses all of Eastern learning. The countless Eastern classics spanning the humanities and the social and natural sciences are compressed into spring, summer, autumn, and winter. With the recent development of quantum mechanics, the Western humanities and social and natural sciences are likewise being compressed into spring, summer, autumn, and winter. In the Jeongyeong, too, spring, summer, autumn, and winter appear in various forms, such as saengjang-yeomjang (生長斂藏, birth-growth-harvest-storage; Gyobeop 3:27), bangtang-sindo (放蕩神道; Gyoun 1:44), and wonhyeong-ijeong (元亨利貞; Jesaeng 43). The fact that the principle by which all things circulate moves only through spring, summer, autumn, and winter, like a fractal (相同性, self-similarity), provides the principle by which humanity and nature commune. Spring, summer, autumn, and winter may be called a representative term expressing Daesoon thought, and a person who does not know spring, summer, autumn, and winter is described as cheolbuji (a witless, immature person). (Jeongyeong, Gongsa 3:34)
371)Zhu Xi (朱子) also held that yin-yang has two aspects: 'circulation/flow' (流行, yuhaeng) and 'fixed position' (定位). Viewed from the spatial aspect, it is constituted as the oppositional structure of yin and yang; viewed from the temporal aspect, it appears as the movement in which yin and yang interact and advance. (최영진, 「역학사상의 철학적 탐구」, 성균관대학교 박사 논문, 1989, 39~40쪽)
372)年月日時分刻輪廻皆是元亨利貞天地之道也 ('The cyclical revolution of years, months, days, hours, minutes, and moments is all the Way of Heaven and Earth—origination, flourishing, benefit, and firmness'; Jeongyeong, Jesaeng 43)
373)Shao Yong (소강절) expressed the units of time as a complexity-science-like repetition of 12 and 30. Shao Yong held that the moon moves on a cycle of 30 and the earth on a cycle of 12. Twelve hours gather to make a day, thirty days gather to make a month, twelve months gather to make a year, and thirty years gather to make a generation. Shao Yong repeated this to derive the won (元, epoch), hoe (會, era), un (運, revolution), and se (世, generation), and calculated one won-cycle as 129,600 years. (이창일, 『소강절의 철학』, 심산, 2007, 329~341쪽) It is said that today Shao Yong's units of time do not stop at 129,600 years but can expand infinitely toward the greatest and the smallest. (신윤기, 「人然, 自然, 天然, 그리고 超然」, 『상생문화』2,3호, 전국대진연합회, 1995, 13쪽) There is also research showing that the units of number appearing in Buddhist scriptures likewise repeat like fractals, and that when the data appearing in modern science are calculated, repetitive patterns emerge just as the Buddhist scriptures and Shao Yong claimed. (정윤표, 『티끌속의 무한세계(무한중첩우주의 비밀)』, 프랙탈북스, 2010)
374)The reason the Chinese taegeuk, compared with the Korean taegeuk, can appropriately express the circulation (yuhaeng) of yin and yang lies in the action of the small circle, which can express the operation whereby yin slays as yang is born and yang slays as yin is born. What the small circle shows is that as the large semicircle of yang gradually fades, the small circle of yin arises, and as the large semicircle of yin shrinks, the semicircle of yang arises. (이성환, 김기현, 『주역의 과학과 도』, 정신세계사, 2002, 75~76쪽)
375)The reason a fountain can become a symbol expressing the circulation (yuhaeng) of the taegeuk is that it best demonstrates the principle of suseung-hwagang (水昇火降)—water rising and fire descending. If the lower part of the fountain, like water, gathers all things together, then the top of the fountain, like fire, scatters in all directions what the water has gathered. The form of the fountain shows very well how water and fire form a circulation. (이성환, 김기현, 같은 책, 218쪽)
376)The Daesoon tenets possess a single, overall interrelated structure, which can be seen to be further condensed into a total worldview called Dotong Jingyeong (道通眞境). Accordingly, the significance that Dotong Jingyeong holds within the Daesoon tenets (大巡宗旨) is that of bringing the whole of the tenets to their conclusion, and its foundation aims at the ideal realm that begins from Eumyang Hapdeok (陰陽合德). (이경원, 「道通眞境의 思想的特性에 관한 연구」, 『대순사상논총』Vol.5 No.-, 대진대학교 부설 대순사상학술원, 1998, 700쪽) The Eumyang Hapdeok, Sinin Johwa, and Haewon Sangsaeng that constitute the tenets (宗旨) form an organic relationship with Dotong Jingyeong. As the final element in the composition of the tenets, Dotong Jingyeong is the conclusion and aim that comprehensively synthesizes the meanings of the preceding tenets. The other concepts of the tenets serve as the important background and conditions for achieving Dotong Jingyeong. (고남식, 「典經에 나타난 道通眞境」, 『대순사상논총』Vol.5 No.-, 대진대학교 부설 대순사상학술원, 1998, 650쪽)
377)Lee Gyeong-won describes the ideological orientation of Dotong Jingyeong as rootedness (根源性), pluralism (多元性), creativity (創意性), and unity (統一性). (이경원, 같은 글, 703~714쪽) Rootedness (根源性), pluralism (多元性), creativity (創意性), and unity (統一性) may be called the characteristics of a completed circulation.
378)『道敎大辭典』, 李叔還編纂, 巨流圖書公司 491쪽 (고남식, 위의 글, 616쪽)
379)방인, 「茶山의 道家易學비판」, 『철학연구』Vol.108 No.-, 대한철학회, 2008, 126쪽.
380)[Commentary 疏] From 'Compliant and yielding' (順而巽) to 'and all under Heaven submit' (天下服矣). ◎The Correct Meaning states: Compliant and harmoniously yielding, dwelling in the center and attaining the correct, and thereby contemplating all under Heaven—this is called 'Contemplation' (觀). This explains the name of the hexagram Guan (觀, Contemplation). As for 'In contemplation the ablution has been made but the offering not yet presented; there is sincerity, grave and reverent; those below contemplate and are transformed,' this explains the meaning of 'there is sincerity, grave and reverent': it is fundamentally because the one below contemplates the effect manifested above and is thereby transformed, and so 'there is sincerity, grave and reverent.' As for 'Contemplating the divine Way (神道) of Heaven, the four seasons do not deviate,' this fully names the excellence of the hexagram Guan, saying that 'contemplation' accords with the divine Way of Heaven, and that contemplating this divine Way of Heaven, the four seasons have no deviation. As for 'the divine Way' (神道): subtle and without fixed direction, its principle cannot be known and the eye cannot see it; not knowing how it is so yet it is so—this is called 'the divine Way,' and the seasonal nodal-energies of the four seasons become manifest. How could one see what Heaven does and not know whence it comes? Indeed the four seasons flow on without deviation, and so it says 'contemplating the divine Way of Heaven, the four seasons do not deviate.' As for 'The sage uses the divine Way to establish his teaching, and all under Heaven submit,' this clarifies that the sage uses this divine Way of Heaven to set up his teaching through 'contemplation,' and all under Heaven submit. Heaven does not speak yet operates, does not act yet completes; the sage takes the divine Way of Heaven as his model, himself practicing the good, bestowing transformation upon the people without relying on words and admonitions, without need of awesome punishments and intimidation, and those below naturally contemplate the transformation and submit, and so it says 'all under Heaven submit.' (In Korea there is 신동준, 『주역론』, 인간사랑, 2007, which explains the Changes on the basis of Kong Yingda's Zhouyi zhengyi 『주역정의』.)
381)In the I Ching, apart from 'ghosts and spirits' (鬼神), 'spirit' (神) is spoken of only in the three hexagrams Yu (豫), Guan (觀), and Xian (咸); 'spirit' (神) here designates the unique God (唯一神) of Heaven and Earth. It is said that humans are born from spirit (神), and that as the body undergoes centrifugal motion it moves away from spirit, yet in accordance with the principle of 'immediacy to the divine Way' (卽神道)—the principle whereby the unique God becomes the Way—the ceaseless generation (生生) of humanity is likewise carried out by the faithful (信徒). Spirit (神), by means of the sun, moves over the earth as the qi of thunder and wind (雷風); therefore the hexagrams Yu (豫) and Guan (觀), which have thunder and wind upon the earth, contain the image (象) of spirit. Ghosts (鬼) dwell in the moon and carry out the function of spirit. (한장경, 『주역정역』, 삶과 꿈, 2001, 222~223쪽) Han Jang-gyeong, who studied the Jeongyeok (Correct Calendar), understands the spirit of the I Ching differently from the I Ching itself.
382)In the I Ching, the divine Way is explained in the hexagram Guan (觀, 'to contemplate/see'). In quantum science, the human act of seeing brings about all the changes of nature like magic. (김상운, 2011, 14~34쪽) In the Jeongyeong, chal (察, observing), which is related to gwan (觀), is frequently mentioned. There are jung-chal-in-ui (中察人義, 'within, examine human righteousness'; Jeongyeong, Gyobeop 3:31), samgye-tongchal (三界統察, 'comprehensive observation of the Three Realms'), and gwisin-sucha[l] (睡察, 'observation in sleep'; Jeongyeong, Gongsa 3:40)…
383)The relationship between the divine Way and the divine beings (sinmyeong) also appears in Confucianism. In Confucianism the divine Way connects with the concept of 'Heaven' (天). Geum Jang-tae states: "'Heaven' is the ultimate being that presides above all the 'spirits,' and all the 'spirits' each take on a fixed role—like the bureaucratic system of a court over which 'Heaven' presides—forming a single world without conflict. The Confucian sacrificial rite offers sacrifice not only to the 'spirits' of one's own ancestors but to all spirits that are the source of human life and living. (『예기』 [Book of Rites], 夫聖王之制祭祀也。法施於民則祀之··· 不在祀典 — 'Now, in the institutions of the sage kings concerning sacrifice: one who applies just law to the people is sacrificed to… [but those] not in the canon of sacrifices [are not],' 금장태, 『귀신과 제사』, 제이앤씨, 2009, 62쪽) 'Ghosts and spirits' (鬼神) are the phenomenon in which the two qi of yin and yang circulate (流行). (44쪽) Gui (鬼, ghost) is the gwi (歸, return) of returning (回歸, hoegwi), and sin (神, spirit) is the sin (伸) of stretching out/extending." (45쪽)
384)Wang Fuzhi, who carried on the tradition of Zhang Zai—the eldest, as it were, of the Five Masters of the Northern Song—interpreted the divine beings (sinmyeong) as a consistency immanent in the real (the 神-理, spirit-principle concept) according to the notion of an efficacious dimension of invisible operation, thereby securing an originality that joins the transcendence and immanence proper to Confucianism. (張子正夢註, ⅰ, 26쪽; 프랑수아 줄리앙[François Jullien], 142쪽) It is said that the fact that the divine beings operate as a machine, like a program, is reflected in the traditional representation of divine beings as animals. It is said that the Cheonggyetap (Blue-Stream Pagoda) of Daesoon Jinrihoe depicts, as animals, the divine beings that move the Heavenly machine which raises the wind and produces the changes of the four seasons—rendered as the Four Spirits (四神) imagery and the Twelve Earthly-Branch Spirits (12지神) of the Cheonggyetap. (신윤기, 「人然, 自然, 天然, 그리고 超然」, 『상생문화』2,3호, 전국대진연합회, 1995, 13쪽) The Four Spirits are the bird, the tortoise, the dragon, and the tiger, and the Twelve Earthly-Branch Spirits are the rat, ox, tiger, rabbit, and so on. The reason a machine can be expressed as an animal is that both machines and animals are specialized for particular functions. Birds of the air are structured in their whole bodies for the function of flight, and beasts of the field are structured for running. The fact that the animals of the Four Spirits imagery are a bird of the air (bird—lesser yang, 少陽), a beast of the field (tiger—greater yin, 太陰), a crustacean (dragon—greater yang, 太陽), and a water creature (tortoise—lesser yin, 少陰) is because the functions of the animals coincide with the Four Images (四象, sasang), so that the animals can themselves symbolize the Four Images; and indeed animals are broadly classified into four kinds. (한규성, 『주역에 대한 46가지 질문과 대답』, 동녘, 1996, 114~139쪽) Indeed the Twenty-Eight Lunar Mansions (28수) that represent the heavens are likewise the form of these Four Images. (안상현, 『우리가 정말 알아야 할 우리 별자리』, 현암사, 2000, 23~38쪽) In the West, too, God has been represented as animals. The earth-water-fire-wind that corresponds to the Western Four Spirits imagery was regarded by Bachelard as the basic complexes of the human imagination. (당현선, 「질베르 뒤랑의 상상계 연구 :〈상상계의 인류학적 구조들〉을 중심으로」, 홍익대학교 대학원 석사논문, 2009, 28~30쪽) Gilbert Durand, who succeeded Bachelard, holds that the end of the imagination is for the human symbol to become God (神) and so meet; the human symbol becomes an animal and finally becomes God. Until now humans have sought to become God, but in Korea's culture of sentiment (심정문화) it is God who seeks to become human. (박정진, 『한국문화 심정문화』, 미래문화사, 1990, 130~146쪽) In Daesoon thought, the expression "the birds and beasts perfect the Great Way of magic; humanity accumulates great good" (금수대도술 인간대적선) hints that the characteristics of divine beings, machines, and animals are in fact mutually related. "(…) 「天地大八門日月大御命禽獸大道術人間大積善時乎時乎鬼神世界」 ('The great eight gates of Heaven and Earth; the great mandate-command of the sun and moon; the great Way of magic of the birds and beasts; the great accumulation of good by humanity; the time! the time! the world of ghosts and spirits!')(…, Jeongyeong, Yesi 1:46)." In fact, in the I Ching and Neo-Confucianism, ghosts and spirits are a machine-like order of yin and yang, not an immortal soul that does not change even in death. Wang Fuzhi expresses spirit (神)—which may be called the consistency (理) of the invisible world—as the 'pure ultimate' (淸極), since it is generated by qi that has reached its extreme. (프랑수아 줄리앙, 2003, 139쪽) Like the hun and po souls, spirit and ghost stand in a yin-yang relationship: the ghost responds to the formed, and spirit to the formless. (이창일, 『주역, 인간의 법칙』, 위즈덤하우스, 2011, 296~301쪽) Since all machines and all things move by the yin-yang—digital logic of 0 and 1, it may be said that in modern science as well, the divine beings that are the operating principle of machines and all things are alike. With the recent development of computers, the universe is being studied from the perspective of information. The computer has given birth to a new scientific field, the 'science of complexity.' As science has come increasingly to be pursued from a computational viewpoint, information has gradually come to many people as a kind of substantial concept. (톰 지그프리트, 『우주 또 하나의 컴퓨터』, 김영사, 2003, 26~29쪽) With the recent development of holography (three-dimensional imaging) technology, the theory that regards the universe, too, as a kind of hologram is illuminating phenomena that previously could not be explained. (마이클 탤보트, 『홀로그램우주』, 정신세계사, 1999, 16~17쪽)
385)Now I have remade Heaven and remade Earth, and I have arranged the degree-numbers (dosu) so tightly that not even water can leak through; so as each thing returns to and arrives at its own limit, a new framework will open. Moreover, I will cause the divine beings to enter and exit within people's bellies and thereby reform their constitution and character for use; for even a stake, if qi is attached to it, becomes useful. Only the foolish, the poor, the lowly, and the weak are at ease; beware of all the sins that arise from mind, mouth, and intention, and do not form grievances (cheok) with others. The rich, the noble, the wise, and those who hold coercive power will all be caught in grievances and be pulled out like bean sprouts, for where stale qi is filled it is difficult to bear a great fortune. In the halls, rooms, and storehouses of the rich man's house, killing energy and calamity are filled to the brim. (Jeongyeong, Gyobeop 3:4)
386)The Dao (道) in Daesoon thought refers to the divine Way (神道) that comprehensively synthesizes and governs the Three Realms in their totality, and the divine Way sets right the cosmic problems that could not be resolved by the Yu-Bul-Seon of the Former Heaven. (고남식, 위의 글, 650쪽)
387)It is said that the universe is like a Heavenly machine moving by the automatic operation of the Heavenly mechanism (天機自動). (신윤기, 「종교와 과학」, 『상생』10호, 전국대진연합회, 1997, 34-35쪽) It is said that the Cheonggyetap (Blue-Stream Pagoda) at the Yeoju Temple Complex of Daesoon Jinrihoe most symbolically represents the divine Way of the universe as a Heavenly machine (platform). The Simudo (ox-herding pictures) at the base represent the world of humanity as a junghwa (中和, central-harmony) being (人然, the realm of the human-as-it-is); the Four Spirits imagery and Twelve Earthly-Branch Spirits represent the world of nature (果然/自然, the realm of nature-as-it-is); the Twenty-Four Solar Terms and Twenty-Eight Lunar Mansions represent the world of the divine beings as the operating system behind nature (天然, the realm of Heaven-as-it-is); and the nine-tiered cloud-form pagoda (九層雲形塔) above them represents the world of the absolute transcendent that lies behind the divine beings (超然, the realm of the transcendent). (신윤기, 「人然, 自然, 天然, 그리고 超然」, 『상생문화』2,3호, 전국대진연합회, 1995, 12-15쪽) Five becomes the changing operation (役) of the transformation of life, six becomes the measure/regulation of that transformation, and seven becomes the function (用) of spirit. The Heavenly machine moves by the principle of seven, and Earth moves by six. Human emotion, too—as in the 'Four Beginnings and Seven Feelings' (四端七情)—is made up of seven. (한규성, 1997, 186-198쪽) The schema of the human as subject and the thing as object reveals, through the development of network theory today, that the human too is merely a special machine within the vast machine of things and society, and that things stand in exactly the same alliance relationship as people. For example, it is said that it is not the machine that adapts to the human but the human that is adapted to the machine, and that between human and machine there is no difference at all as actors within a vast network. Actor-Network Theory (ANT) strongly criticizes the way Western scholarship has treated nature, the human, and society as independent. (브루노 라투르[Bruno Latour], 『인간-사물-동맹(행위자네트워크이론과 테크노사이언스)』, 이음, 2010, 146~151쪽) The philosophy of Deleuze and Guattari, which defined the human as a desiring machine, stands at the forefront of the philosophical world as a philosophy of the twenty-first century.
388)Love/ethics-symmetry and economy-asymmetry are the two principles of an economic system. The reason Marxist economic thought once drew attention as an alternative to capitalist economic thought lies in its discovery of the secret of the gift that lay hidden within the labor theory of value of classical economics. (나카자와 신이치(2002), 『사랑과 경제의 로고스』, 동아시아, 2006, 153~177쪽) It may be said that communism failed because it ignored the principle of circulation.
389)The concept of jung (中, the center/mean) carries the meaning of 'to correspond to' or 'to fit/hit the mark' in the Analects and the Mencius, and jung was used with the same meaning whether combined with yong (庸, the constant) or with hwa (和, harmony). (최영찬 외, 『동양철학과 문자학(유가철학 주요개념의 형성과 변천)』, 아카넷, 2003, 220-227쪽)
390)喜怒哀樂之未發謂之中發而皆中節謂之和中也者天下之大本也和也者天下之達道也致中和天地位焉萬物育焉 — The state in which the feelings (情) of joy, anger, sorrow, and pleasure have not yet been manifested is called jung (中), in the sense of the 'inner core'; the state in which they have been manifested and all accord with measure is called hwa (和, harmony). Jung is the great root of all under Heaven, and hwa is the Way that pervades all under Heaven. When jung and hwa are realized, Heaven and Earth return to their proper places and all things are (properly) nourished. (『대학·중용 강설』, 이기동 편, 성균관대학교출판부, 2010, 115~117쪽)
391)Surveying the representative commentaries on 'spirit' (神) through the ages, we find: ① spirit is the acme of change (Han Bo [한강백], Zhouyi zhengyi), and that whose principle cannot be measured (Kong Yingda [공영달], Zhouyi zhengyi); ③ that it can be both here and there (Zhu Xi [주자], Benyi 本義); ④ that yin and yang cannot be distinguished in it; ⑤ that the circulation of yin and yang responds like the celestial mechanism (天璣) (Ha Gye [하계], Gojuyeok jeonggo 古周易正詁), and so forth. (최영진, 「『주역』「십익」에 있어서의 신(神)의 개념」, 『주역연구 제2집』, 한국주역학회, 1997, 129~130쪽) The concept of 'spirit' (神) in Eastern thought has been understood as not being a concept of a personal god as in the West. The dominant scholarly view has been that Confucius's saying in the Analects to keep away from 'prodigies, feats of strength, disorders, and spirits' (怪力亂神) formed the keynote of the Eastern concept of spirit. However, according to the relics of Shangdi (上帝) worship at the Yinxu site and the excavation of new texts, it is said that the removal of the personal-god element from the concept of divine beings in the East was due to the intellectualist tendency of Song-dynasty Neo-Confucianism. The writings cited for the Eastern concept of divine beings are all said to appear in the writings of Zhu Xi, the Cheng brothers, Zhang Zai, and others of the Song dynasty. In the West, the concept and proof of the existence of 'spirit' (神) are revealed through psychoanalysis and myth. They are revealed, paradoxically, even in psychoanalysis—which set out originally to deny God—and in the existentialist thought it influenced. As a result of analyzing the human psyche, a common triangular structure and a collective unconscious were discovered and shown to be attested everywhere in myth. Existentialism, influenced by psychoanalysis, has likewise been oriented toward a theistic existentialism.
392)If the essential node of the operating order of the world—the 'Way' (道) defined as 'one yin and one yang'—is jung (中), then human nature (性), which is the Heavenly Way immanent in the human, can only be jung as well. (최영진, 「역학사상의 철학적 탐구」, 성균관대학교 박사 논문, 1989, 87~92쪽) That junghwa is the essence of the human appears in the West in Jung's depth psychology and Campbell's analysis of myth. Since economics is related to human ethics, depth psychology too has a close connection with economics. Jung described as the process of individuation the process by which the human overcomes the hardships of the circumference of the circulating circle and enters the center of the circulation, and Campbell, analyzing all the myths of the world, proved that myth is the story of the hero who journeys to the center. (조셉 캠벨[Joseph Campbell], 『천의 얼굴을 가진 영웅』, 이윤기 역, 민음사, 1999, 44~45, 54~59, 315, 333~337쪽) Corresponding to Jung's narrative structure of approaching the center, Freudian psychoanalysis has the narrative structure of father and son. In order for a son to become a father, he first lives in the domain of son and daughter (the first domain, the domain of children), the domain of man or woman (the second domain, the domain of male and female), the domain of husband or wife (the third domain, the domain of the married couple), and the domain of father and mother (the fourth domain). (정운채, 「인간관계의 발달과정에 따른 기초서사의 네 영역과 구운몽 분석 시론」, 『문학치료연구』Vol.3 No.-, 한국문학치료학회, 2005, 10쪽) Because Freudian psychoanalysis uses the method of reducing the whole of the circulation to a single thing, it appears, as Lacan said, as a desire that is forever unsatisfied. In economic theory, too, Keynes early on thought that his own economic theory was almost identical with Freud's psychoanalysis. (베르나르 마비스[Bernard Maris], 2003, 235쪽) It may be said that the first, second, third, and fourth domains of narrative correspond to spring, summer, autumn, and winter.
393)The three-component form of all things is presented in 『주역의 과학과 도』 (이성환, 김기현, 2002), 181~211쪽.
394)A repetitive pattern of similar characteristics comes to define the fractal dimension of a structure, and this fractal phenomenon becomes evidence for chaos theory. The core discoveries of chaos theory are: first, that equilibrium is not the only phenomenon of organization; second, that whereas existing science assumed a linearity emphasizing proportional change, nonlinearity and feedback allow a small change to give rise to an uncontrollable change; and third, that it adopts the perspective of positive feedback. A stable system in equilibrium can be explained by the dominance of an operating principle in which negative feedback brings about balance, whereas in a non-equilibrium system, as positive feedback acts and the result diverges in an unpredictable direction, nonlinear, circular causality is emphasized. (이광모, 최창현, 150~151, 2000)
395)이승수, 『중의 원리』, 지지닷컴, 2008, 16~18쪽.
396)"The Three-Powers thought of Heaven, Earth, and Humanity (天地人), represented by the I Ching (易) thought of the East, contains all the characteristics of complexity science—chaos, fractals (相同性, self-similarity), non-equilibrium, system, network, emergence, and so on. Moreover, just as complexity science today is expanding its domain from the natural sciences to the humanities and social sciences, so too in the East it is well known that I Ching studies (易學)—which began from astronomy (天文) and geography (地理), parts of natural science—have exerted enormous influence on Confucianism and Daoism, which may be called social science." (연제홍, 「복잡계와 불교사상」, 법보신문, reported 2008.3.17.)
397)It is said that the Three-Powers Triple-Taegeuk of Heaven, Earth, and Humanity (천지인 삼태극) forms the foundation of complexity science today. (최민자, 「생태정치학적 사유와 현대 물리학의 실재관」, 『동학학보 14권』, 동학학회, 2007, 168~173쪽) Complexity science has also been applied to economics, and complexity economics has already established itself as a field of economics. The economics that appears in Daesoon thought may be called a complexity economics centered on the Three-Powers Triple-Taegeuk of Heaven, Earth, and Humanity.
398)The meaning of won (寃, grievance) may be said to be the resentment (怨) that arises when one fails, on account of another, to achieve what one wishes (願). (이경원, 『한국 신종교와 대순사상』, 문사철, 2011, 245~246쪽.) The concept of Haewon (the resolution of grievance) is not confined merely to the problem of the relative oppression of some individual or group and the consequent liberation; rather, it begins, at the level of a more fundamental principle, from a doctrine that encompasses the entire past history of all cosmic life. (이경원, 위의 책, 355쪽.) Grievance has a dual aspect: it is positive when the result of its resolution is altruistic (利他的), and negative when it is harmful to others (害他的). (박용철, 「解寃相生에서 寃에 관한 硏究」, 『대진논총』Vol.3 No.-, 대진대학교, 1995, 74~75쪽.)
399)윤기봉, 「한국인의 정서를 통해 본 해원」, 『종교 교육학연구』Vol.14 No.-, 韓國宗敎敎育學會, 2002, 101~118쪽.
400)김재천, 「해원상생(解寃相生)의 인과론적(因果論的) 이해」, 『대순사상논총』Vol.16 No., 2003, 26~41쪽.
401)박용철, 「解寃相生에서 解寃에 관한 硏究」, 『대진논총』Vol.3 No.-, 대진대학교, 1995, 95~96쪽
402)Haewon (the resolution of grievance) proceeds on the basis of the divine Way, following the ordering of the degree-numbers (dosu) and the harmonizing work of the divine beings (sinmyeong). (고남식, 「典經에 나타난 원의 樣相과 해원」, 『대순사상논총』Vol.4 No.-, 1998, 460~464쪽)
403)윤재근, 「해원상생의 실천방법에 대한 소고」, 『대순사상논총』Vol.4 No.-, 대진대학교 부설 대순사상학술원, 1998, 440쪽.
404)Einstein is said to have remarked that "'anger' exists only in the breasts of fools." Anger is something that disappears if one merely reflects it back like a mirror, so to remain buried in it is foolish. (김상운, 2011, 279쪽) According to the observer theory of quantum theory, once the circulation of all things is established, all things are resolved merely by being looked upon. Indeed, the Jeongyeong emphasizes the importance of observation. (…'If it be a person who has received the Heavenly descent, then by merely touching a sick person once he will cause him to be healed, and likewise merely by looking across at him he will be healed,'…, Jeongyeong, Gyoun 1:58)
405)이경원, 위의 책, 244쪽
406)Hoegwi (return) was conceived from the abbreviation of the gwi (歸, return) within gwisin (鬼神, ghosts and spirits) to gwi (歸). (금장태, 『귀신과 제사』, 제이앤씨, 2009, 45쪽)
407)In modern physics as in Huayan (華嚴) thought, the universe, matter, and the human are not self-made (自作), other-made (他作), jointly made (共作), or made without cause (無因作); they are phenomena brought about as results given by causes, and it has been shown that the genesis and extinction of matter revealed by modern physics—the nature of elementary particles and energy—is the 'arising of nature' (性起, seonggi) from the original nature (本性) of which Huayan speaks. The birth and death of stars and the change from inorganic to organic show that the entire dharma-realm arises through dependent origination, layer upon layer without end (重重無盡). (허정화, 「화엄사상과 현대 물리학의 비교연구」, 동국대학교 석사논문, 2003) Weber evaluated Buddhism's psychological reduction of matter as a remarkably new turn that reduced an intellectualist construct to a voluntarist construct. (신준식, 「막스 베버의 도교론에 관한 연구」, 『사회와이론』Vol.10 No.-, 한국이론사회학회, 2007, 228쪽)
408)Return (歸還). A mechanism that automatically corrects a response or activity to a stimulus by returning a portion of the output to the input. It is the basic function for eliminating the difference between the target behavior and the actual behavior. The activity of an organism (有機體) is supported by sub-mechanisms by which it sets its own direction and adapts to its environment in order to achieve a goal, and the basis of this is the feedback function. That is, the physiological mechanism of an organism is based on automatic control by the activity of the nervous system centered on the cerebrum, organized more cleverly than a precise machine. For example, when a movement or motion command is conveyed from the cerebellum to the peripheral organs by efferent (遠心性) nerves, the motion occurs without delay, and feedback information about that motion is conveyed via afferent (求心性) nerves to the cerebellum and is again returned, by the efferent path, as a command to correct the motion—so that the motion is automatically controlled by the feedback loop. This concept is applied not only to physiological mechanisms but in many areas. Thus, returning a command that regulates the cause on the basis of the result is called feedback. Usually 'feedback' refers to negative feedback. Positive feedback obtains a deviation signal so as to make the object suit a desired state; it is obtained by adding together the target value and the value to be controlled. 'Negative' means the opposite, and it is called correct feedback. It can be seen in ordinary machine systems but is rare in living organisms, and if this state continues, an oscillation state (發振狀態) appears, the machine is destroyed, and the living organism breaks down. (Naver Encyclopedia)
409)Complexity-science systems place importance on the circular-loop process. Causality is not linear but circular. The relationship between cause and effect is connected by a feedback linkage of mutual causality. Negative feedback is important for explaining the stability of a system by canceling out deviations, while positive feedback is the characteristic needed to explain the variability of a system arising from sensitivity to initial conditions. (이광모, 장순희, 「복잡성이론의 적실성에 대한 연구」, 『한국사회와 행정연구』Vol.15 No.1-, 서울행정학회, 2004, 365쪽)
410)Sinin Johwa (神人調化) carries the meaning that gods and humans, too, may be viewed in terms of yin-yang, and that a true world can be constructed at the level where their virtues are joined (hapdeok). (이경원, 『한국 신종교와 대순사상』, 문사철, 2011, 126쪽) Here the god is yin and the human is yang (有神有人神陰人陽, 『전경』교운2장42절 / Jeongyeong, Gyoun 2:42). Throughout both East and West, gods have been regarded as more venerable beings than humans, and since the Former Heaven (先天) suppresses yin and exalts yang, the god ought to be yang and the human yin; the reason it appears the other way around is significant. Because the distinction of yin and yang is made by human beings, yin and yang can be set according to criteria favorable to humans; yet, as in the case of the hon and baek (the spiritual and corporeal souls), what is static and conservative may be called yin, and what is dynamic and active may be called yang. The conservation-creation principle of yin-yang division proposed by Mou Zongsan applies to the hon and baek as well. Mou Zongsan, the leading comparative philosopher of China, states that "Western philosophy understands a personal God through the notion of 'substance' (實體), whereas Chinese philosophy understands the Way of Heaven (天道) through the concept of 'function' (作用). When existence is viewed from the perspective of such function, the originating power of Qian (乾元) is the principle of creativity, and the originating power of Kun (坤元) becomes the so-called principle of conservation." (모종삼, 『동양철학과 아리스토텔레스』, 소강, 2001, 84쪽) That is, the hon (魂) performs the work of new creation, while the baek (魄) performs the work of conservation. In the relation between gods and humans as well, the human being—an entity of three dimensions—has a body and is therefore less convenient in activity than a god, an entity of four dimensions; yet because the human can experience things through the body, the human undergoes new experiences, whereas the god is specialized in the utmost conservation of truth rather than in new experience. Hence the god, though more capable than the human, has a function biased toward one particular part, and so becomes yin; the human, capable across the various other parts and able to know new things, becomes yang. Because the human, who is not superior to the god in particular parts, comes to occupy the central position, the human may again be called yang and the god yin. It is said that the theory of the hon and baek originated in the West too, earlier than the theory of the soul, but after the emergence of Plato's theory of the soul it was replaced by the Christian theory of the soul. In the East, by contrast, the theory of the hon and baek developed into a theory of ghosts and spirits and became the basis of the theory of mind and nature (simseong-ron), the moral origin of Neo-Confucianism (이향만, 「혼백론에서 영혼론으로」, 『가톨릭 신학과 사상』 Vol.- No.67-, 신학과사상학회, 2011, 16~24쪽). Whereas the hon and baek vanish, the spirit (yeong) is a being that remains longer than the hon and baek. (김병윤, 『영과 영』, 두레스경영연구소, 2010, 22~38쪽) Of the two forms of death, salvation and the avatar (분신): the soul becomes the object of salvation, while the hon and baek achieve self-salvation through the avatar. (에드가 모랭, 『인간과 죽음』, 김명숙 역, 동문선, 2000, 147~164쪽)
411)이진재, 「대순사상의 조화이념에 관한 연구」, 대진대학교 석사논문, 2008, 43~46쪽
412)고남식, 「典經에 나타난 神人調化」, 『대순사상논총』 Vol.3 No.-, 대진대학교 부설 대순사상학술원, 1997, 455~460쪽.
413)최창현, 박찬홍, 2007, 115쪽
414)(최창현, 박찬홍, 2007, 139-140쪽) Just as the value of Confucianism is said to lie in everyday transcendence, the value of cyclical religion lies in the transcendence afforded by complexity science.
415)이성환, 김기현, 2002, 306쪽
416)Gongu attended upon the Sangje for three years and assisted many times in the Reordering Works of Heaven and Earth (cheonji gongsa); each time a work was completed, he received the command, "Make a circuit among the disciples in the various places and proclaim the teaching in succession," and heard the words, "This work is precisely the Great Itineration (daesun) of Heaven and Earth." (『전경』교운1장64절 / Jeongyeong, Gyoun 1:64)
417)It is said that the meaning denoting the first cycle lies in the "thunder-sound" (noeseong) within the Sangje's divine title, Gucheon Eungwon Noeseong Bohwa Cheonjon Gangseong Sangje. (신윤기, 「人然, 自然, 天然, 그리고 超然」, 『상생문화』 2,3호, 전국대진연합회, 1995, 13~14쪽) Concerning the thunder-sound, the Yoram (Manual) explains it as meaning "dividing Heaven and Earth," signifying the first separation of yin and yang. (Thunder (雷) is the substance (體) of sound (聲), and sound (聲) is the function (用) of thunder (雷), dividing Heaven and Earth (天地); 대순진리회 요람 7쪽) Great energy goes into the first cycle, and thereafter, too, all energy arises from the thunder-sound. Just as the West has the Trinity, the East, in Daoism, enshrined the Gucheon Sangje and the Jade Emperor (Okhwang Sangje). (갈조광, 『도교와 중국문화』, 동문선, 1993, 246~247쪽) Joseph Needham's 『중국의 과학과 문명』 (Science and Civilisation in China), the most authoritative work on the history of East Asian natural science, also records the Trinity of the supreme Daoist deities, placing the Primordial Heavenly Worthy (Wonsicheonjon) at the highest rank, the Jade Emperor next, and Lingbaojun (Yeongbogun) next. The reason, then, that the divine seat of the supreme deity, Gucheon Eungwon Noeseong Bohwa Cheonjon Sangje, is less well known than that of the Jade Emperor is related to a book held by Daoism called the 『도장(道藏)』 (Daozang), comparable in scale to the Buddhist Tripitaka (Palman Daejanggyeong). The 『도장』 contains all the scriptures and divine spirits of Daoism, beginning with the Way of the Five Pecks of Rice (Odumido) and the Way of Great Peace (Taepyeongdo), which are said to mark the start of Chinese Daoism. The scriptures appearing in the 『도장』 are said to have been recorded in a state of spiritual response by the divine spirits, and many of the divine ranks of the spirits that appear in the Daesoon 『전경』 (Jeongyeong) and in the incantations appear there. One may say that the common East Asian Daoism handed down from Fuxi (Bokhuissi) was recorded by China, which prized written records. Just as yin-yang and the Five Phases came to be understood in writing only near the very end of the Warring States period, so too the world of divine spirits may be said to have begun to be elucidated only long after the age in question. Looking at the records of the incantations appearing in the 『도장(道藏)』 and of the divine spirits in the 『전경』, in the Han-dynasty Way of the Five Pecks of Rice and Way of Great Peace—where Daoism as a religious organization first began—it is said that at first they enshrined Laozi, the patriarch of the way of immortality, as the Most High Lord Lao (Taesangnogun), and the Yellow Emperor (Hwangje), who was the beginning of the first cycle (1원) of the Former Heaven. The veneration of Laozi and the Yellow Emperor was more a concept of ancestral spirits than a concept of a personal deity for Heaven, the lord of the universe; the development of the concept of Heaven's supreme deity into a personal deity is said to have occurred when the Seven Stars (Chilseong) faith, imported from our country (Korea), developed into the Xuanwu Great Emperor (Hyeonmu Daeje) faith in the Tang dynasty, and only later, in the Song dynasty, appeared as the Jade Emperor faith. Thereafter the Jade Emperor became widely known, and most people came to regard the Jade Emperor as the supreme deity of the universe; this may be said to correspond as yin and yang—if the West has the yang Sangje, the God of the Limitless (Mugeuksin), then the East has the yin Sangje, the Jade Emperor. If the Jade Emperor became known in the Song dynasty, the Gucheon Sangje came to be known only in the Ming dynasty. The 『옥추보경』 (Okchu Bogyeong) transmitted today as an esoteric text (its original title being 『구천응원뇌성보화옥추보경』) was, in the Ming period, an official Daoist scripture. The Okchu Bogyeong is said to be a record composed by Zhang Sicheng (Jangsaseong), a descendant of Zhang Ling (Jangneung)—the founder of the Han-dynasty Daoist Way of the Five Pecks of Rice—and said to be the first of the Forty-Eight Generals (48장). The 『전경』 mentions these Forty-Eight Generals and the 『옥추보경』, and there is a painting enshrining the Forty-Eight Generals in the Yeongdae (the main shrine). The documentary basis for the Forty-Eight Generals is likewise this 『옥추보경』. Among religious orders that enshrine the Sangje, the only one that enshrines the Forty-Eight Generals in its shrine is Daesoon Jinrihoe, of the Mugeuk (Limitless) lineage. The Forty-Eight Generals are said to include Lü Dongbin (Yeodongbin), who appears in the 『전경』, and the Eternal Spring Perfected One (Jangchun jinin, Qiu Chuji), known as the author of the Jinin Dotong Yeongye. (Internet 『도장』 http://www.ctcwri.idv.tw) The reason the divine rank of the Gucheon Sangje became no further known is that the Confucian forces of the Ming dynasty decided to remove the Okchu Bogyeong from the 『도장』. The 『옥추보경』 remained in Korea—which received Chinese civilization yet was little influenced by China—where it was enshrined at the Sogyeokseo, the palace Daoist temple, and was also enshrined by people who did not well understand its meaning as a deity who sends down rain, because the 『옥추보경』 mentions clouds and lightning. But even that disappeared after the Imjin War (Japanese invasion) and went into hiding among the common people. In this way the divine rank of the Sangje was esoterically transmitted, so that although it was recorded in books, only the Doju (the Lord of the Order) could properly make known that divine seat. (박용철, 『2011하계교직원연수자료』, 대진대학교, 2011) It is said that after the Song dynasty the Jade Emperor inherited from the Primordial Heavenly Worthy the right to govern Heaven and Earth. (앙리 마스페로, 『도교』, 까치, 1999, 99-106쪽) The representative study on the Okchu Bogyeong is 구중회, 『옥추경연구』 (동문선, 2006).
418)The 『정역』 (Jeongyeok, Correct I Ching) states that the He tu (Hado, River Chart) gives rise to the inverse and completes the reverse (dosaeng yeokseong), while the Luo shu (Nakseo, Luo Writing) gives rise to the reverse and completes the inverse (yeoksaeng doseong). (天地之道旣濟未濟龍圖未濟之象而倒生逆成先天太極龜書旣濟之數而逆生倒成后天无極五居中位皇極, 「十五一言」, 『정역』, 이승수, 2008, 172쪽에서 재인용) Shao Kangjie (Soganggjeol)—mentioned in 『전경』교법2장42절 (Jeongyeong, Gyobeop 2:42), where it is said "in knowledge there is the knowledge of Kangjie"—likewise holds that yin moves in reverse and yang in forward order (eumyeok yangsun). (天變時而地應物時則陰變而陽應物則陽變而陰應故時可逆知物必順成則是以陽迎而陰隨陰逆而陽順語其體則天分而爲地地分而爲萬物而道不可分也其終則萬物歸地地歸天天歸道是以君子貴道也「관물외편」·상, 『황극경세서』, 이승수, 2008, 192쪽에서 재인용) The fact that the cyclical order of Heaven, Earth, and Humanity differs is just as the Four Symbols (Sasang) differ from the Five Phases and the He tu differs from the Luo shu. Whereas the numbers of the Four Symbols are formed by outer meaning (外意) and opposition, the numbers of the Five Phases are formed by inner meaning (內意) and the principle of harmonious union; thus the Four-Symbol numbers proceed sequentially as 7, 9, 8, 6, while the Five Phases have the order of inner-yang and outer-yin (內陽外陰). (한규성, 206쪽, 1997) The roundness of Heaven (天圓) may be said to represent time, the squareness of Earth (地方) space, and the angularity of Humanity (人角) logic, respectively. Just as computer memory storage has both a physical order and a logical order, the direction in which things proceed differs according to order. As for the human logical order: because the human is a being who feels and seeks to govern time and space simultaneously, when time and space are joined they become logic. That is, in the case of Heaven and Earth, once already generated, things proceed in the order of spring-summer-autumn-winter; but in the case of the human, who takes on form and is born from a still-incomplete shape, according to the principle of the He tu—in which yin turns counterclockwise in reverse and yang turns clockwise—the still-unformed stages of gestation, conception, nurture, and growth (po-tae-yang-saeng) proceed in yin's order, winter (ja 子) → autumn (chuk 丑, the earth bearing autumn energy), and from the bathing-and-capping stage (yokdae) onward, after form is completed, they proceed in yang's order; thus gestation-conception-nurture-growth-bathing-capping (po-tae-yang-saeng-yok-dae) proceed in the order winter (ja)-autumn (chuk, the earth bearing autumn energy) → spring (in 寅), in a taegeuk (Great Ultimate) form. (김준구, 『알기쉬운 역의 원리』, 세계, 1991, 103쪽) The Eight Trigrams of the Great Ultimate represent the principle by which the universe is generated from nonbeing to being. (한장경, 『주역정역』, 삶과 꿈, 2001, 18~19쪽) Gestation and nurture occur while in the mother's womb, when the head is upside down, so they run in reverse; once born, they run forward. When a person exerts force, counting "one-two-three," they use the rebound between the second and third counts, so by the principle of one-yin-one-yang the second count goes to autumn, to yin. The numerical arrangement of the He tu and Luo shu likewise: because the gestation-nurture (po-tae-yang-saeng) of the He tu reverses into the bathing-capping (yokdae) of the Luo shu (ban-yeok 反易), the metal-fire exchange (geumhwa gyoyeok) of the He tu and Luo shu occurs. The metal-fire exchange of the He tu and Luo shu refers to how, merely by switching the positions of metal and fire, the Eight Trigrams that proceed by mutual generation (sangsaeng) come to proceed by mutual conquest (sanggeuk). (한장경, 『주역정역』, 삶과 꿈, 2001, 559~566쪽) That Yu-Bul-Seon appears in the 『전경』 as gestation-conception-nurture-growth-bathing-capping in the order Seon-Bul-Yu (受天地之虛無仙之胞胎受天地之寂滅佛之養生受天地之以詔儒之浴帶冠旺兜率虛無寂滅以詔, abbreviated, 『전경』교운1장66절 / Jeongyeong, Gyoun 1:66) represents the process by which the human is born from the formless into the formed—the unfolding of the Great Ultimate proceeding from Kun to Qian; whereas that "Heaven opens at ja, Earth unfolds at chuk, Humanity arises at in" (천개어자 지벽어축 인기어인) appears in the order Yu-Bul-Seon (道傳於夜天開於子轍環天下虛靈敎奉於晨地闢於丑不信看我足知覺德布於世人起於寅腹中八十年神明, abbreviated, 『전경』공사3장39절 / Jeongyeong, Gongsa 3:39) may be said to represent the Great Ultimate's descent from Qian to Kun.
419)Heaven-Earth-and-the-four-directions, and man-woman-husband-wife, speak of yin-yang in terms of the notion of substance (實體), whereas day and night (晝夜), cold and heat (寒暑), or motion and rest (動靜) and coming and going (往來) understand yin-yang from the perspective of waxing and waning (消長). Fixed position (定位), mutual expectation (待對), opposition (對立), confrontation (對峙), relativity (相對), and firmness-and-yielding (剛柔) are spoken of from the perspective of substance, while flowing movement (流行, yuhaeng), coming and going (往來), interweaving (錯綜), and transformation (變化) are spoken of from the perspective of waxing and waning (消長). (이상익, 『역사철학과 역학사상』, 성균관대학교출판부, 1996, 128~129)
420)Theories explaining the relation between cycles and the Five Phases include superstring theory and spin theory. In superstring theory, it may be said that, as seen in Witten, who unified the five string theories into one, the five string theories each correspond to one of the Five Phases (브라이언 그린, 『우주의 구조』, 박병철 역, 2005, 승산, 513~517쪽, 이승수, 2008, 188쪽에서 재인용); and in spin theory, it is said to be SPIN 3/2 (earth—neutrino), SPIN 1/2 (water—electron), SPIN 1 (metal—photon), SPIN 0 (wood—scalar meson), and SPIN 2 (fire—graviton). (박용규, 2006, 42쪽)
421)Resonance in a system is a metaphor for how the "whole" changes through the "fluctuation" produced by the individual (個) within the whole, on account of something that individuals (個) feel together. As information about the state of the whole is transmitted to and shared among all individuals (個) within the system, resonance between individual and individual becomes easy to occur. This state of resonance signifies what is necessary for the system to carry out self-organization. That is, when individual and individual resonate through the sharing of information, the process of positive feedback is accelerated, making self-organization more likely to arise. (이광모, 장순희, 2004, 363쪽) Daedae (mutual opposition/complementarity) may be said to resemble resonance in its image of facing and waiting upon each other.
422)Bifurcation refers to the new creation of an unpredictable order, as with emergence; and co-evolution, unlike one-sided evolution, refers to evolving together through resonance. (이광모, 2004, 363-369쪽)
423)A stable structure in which symmetry is formed is called an equilibrium structure, and a structure in which symmetry is broken is called a dissipative structure. For an equilibrium structure to move toward a dissipative structure, there must be fluctuation. Fluctuation is a being akin to junghwa (centered harmony); fluctuation, which may be called recursion (feedback), is amplified or canceled in its motion by positive/negative feedback loops. (최창현, 박찬홍, 2007, 205쪽) An overly balanced (junghwa) Four Pillars chart leads to a stable life, but a biased—
424)The butterfly effect, shaped like a taegeuk (Great Ultimate), is a kind of attractor phenomenon. The attractor phenomenon is a characteristic known by the metaphor of order within chaos, an order arising from the interlocking of deviation-amplifying feedback (positive feedback) and deviation-canceling feedback (negative feedback). The attractor has the characteristic of moving infinitely along a designated path without exceeding a particular range, like the shape of infinity; and because it does not exceed its orbit, it is also called path-dependence. (이광모, 장순희, 2004, 364쪽) Because the loop of infinity can be grasped at its center, this too may be called junghwa (centered harmony). The Confucian principle of ceaselessly spurring oneself on to transform a person likewise resembles the attractor.
425)It is said that the triple taegeuk (samtaegeuk) existed first in Korea. The triple taegeuk is already depicted on the tomb of King Gongmin. (류승국, 『한국 사상의 연원과 역사적 전망』, 성균관대학교 출판부, 2009, 526쪽)
426)The world forms not a dualistic structure but a triadic structure. Three is the sacred number not of Koreans alone but of all East Asians. (이항녕, 『현대문명과 대순사상』, 일심, 2004, 95~99쪽) In Korea, China, and Buddhism, the number three represents centrality and totality. (이상언, 「숫자3에 대한 관념」, 『한국문화의 원본사고』, 민속원, 1997, 421~469쪽)
427)Janus is a Greek deity in whose single body both man and woman exist; it became especially famous when the holon—the quantum-mechanical conclusion of modern science—was designated as Janus. (아서 퀘슬러 『야누스』, 범양사, 1993) The holon may be called a particle theory combining mind and matter that can replace the existing particle models of atom and electron; the image of mind and matter joined as yin and yang into a single particle accords very closely with the meaning of the taegeuk (Great Ultimate).
428)나카자와 신이치, 『사랑과 경제의 로고스』 (동아시아, 2004) 171~175쪽.
429)The ouroboros may be a symbol of the circular reasoning that resolves Russell's paradox. (김상일, 『수운과 화이트헤드』, 지식산업사, 2001, 70쪽) The ouroboros appears in world cultures as a symbol of chaos and healing. (박규태, 「혼돈의 힘 : 소외신화⋅우보로보스⋅치유」, 『대순사상논총』, Vol.16 No. 대진대학교 대순사상학술원, 2003, 58~62쪽)
430)The principles of yin-yang may be summarized as follows. First, any thing exhibits symmetry. Second, the universe possesses essential elements that are both symmetrical and asymmetrical. Third, in the simplest form of yin-yang, the negative pole and the positive pole differ and have their own inherent direction of rotation. Fourth, the positive pole turns to the right, in the same direction as the clock's hands, and the negative pole advances to the left, counterclockwise; and sixth, yin and yang form a spiral, multilayered structure. The symbolic system of the cyclical principle of the Changes is the cyclical structure of chaos and cosmos. The origin of the cyclical principle of the Changes is the "Limitless" (Mugeuk); when the "Limitless," the source of existence, is regarded as chaos, yin-yang becomes cosmos. (유경환, 「음양오행설에 나타난 순환체계」, 『한국문화의 원본 사고』, 민속원, 1997, 486~487쪽)
431)The Buddhist network of dependent origination is expressed as Indra's Net. (신용국, 『인드라망의 세계』, 하늘북, 2003, 62~66쪽) It is said that galaxies and the universe form a proportional relation by the number 10 to the 30th power, and that this already appears in the various citations in the Buddhist scriptures that mention an immeasurable universe. (정윤표, 「프랙탈우주론」, 『한국정신과학회 학술대회 논문집』 Vol.2 No.-, 한국정신과학회, 1995, 3쪽)
432)Kim Ji-ha, together with Deleuze, calls the combination of the chaotic and the cosmic fractal (相同性, self-similarity) "chaosmos." (심광현, 『흥한민국』, 현실문화연구, 2001, 76쪽) Kim Ji-ha holds that Korea's triple taegeuk (samtaegeuk), which does not exist in China, better expresses chaos and cosmos. (김지하, 『흰 그늘의 미학을 찾아서』, 실천문학사, 2005, 294~309쪽) Kim Ji-ha expresses chaosmos as yullyeo (the pitch-pipe pitches, cosmic rhythm) (김지하, 『율려란 무엇인가』, 한문화, 1999, 281~285쪽), and yullyeo is also mentioned in the 『전경』. (石上梧桐知發響音中律呂有餘和, abbreviated, 『전경』행록4장5절 / Jeongyeong, Haengrok 4:5)
433)Because the universe cycles as a complexity system (complexity science), it becomes a single life possessing rhythm. Therefore, in all affairs there is a timely and fitting moment, as with spring, summer, autumn, and winter, and the person who works in accordance with the timing succeeds. The cycle of the Five Phases is like the self-regulating mechanism for maintaining the homeostasis of an organism, and the universe is connected by invisible strings. Spring-summer-autumn-winter is a complexity science that began 3,000 years ago, and Confucius's particular emphasis on benevolence (仁) is just like the emphasis on initial conditions in complexity science. (박창현, 『사이언스사주』, 행복찾기, 2006, 121~130쪽, 181~187쪽, 221~222쪽)
434)The Jeongyeok (Correct I Ching) explains the principle of "Heaven opens at ja" (天開於子). In the Sibil-ilon (十一一言) of the Jeongyeok, the principle of the cosmic opening (gaebyeok) of Heaven and Earth is discussed centering on the Earthly Branches, and the fact that the Earthly Branches of the Former Heaven begin with ja and chuk is discussed as follows: "The six waters of the ten-earth (十土六水) are the unchanging Earth; the one-water and five-earth (一水五土) are the unchanging Heaven. The governance of Heaven opens at ja, and the governance of Earth unfolds at chuk. The chuk cycle is five-and-six, and the ja cycle is one-and-eight." ("The six waters of the ten-earth are the unchanging Earth, and the one-water and five-earth are the unchanging Heaven. The governance of Heaven opens at ja, and the governance of Earth opens at chuk.") (김항, 정역, 십오일언, 제이십이장, 이현중, 「정역의 干支度數 원리(1)」, 『동서철학연구』 Vol.27 No.-, 한국동서철학회, 1998, 59쪽)
435)The basis for heoryeong (虛靈, the empty-numinous) can be found in the Confucian classic 『대학집주』 (Collected Commentaries on the Great Learning), where Zhu Xi states, "Bright virtue is that which a person obtains from Heaven, empty and numinous and not benighted (虛靈不昧), so as to possess all the principles and respond to the myriad affairs (明德者, 人之所得乎天, 而虛靈不昧, 以具衆理而應萬事者也)." Heoryeong (虛靈) is thus an account of the Heaven-endowed original nature possessed by humans, referring to the substance of the mind whereby anyone can become a sage, which was called bright virtue (myeongdeok). It becomes the basis for the moral transformation effected by the Confucian sage. (이경원, 2011, 373~374쪽) Heoryeong (虛靈) is an abbreviation of heoryeong-bulmae (empty-numinous and not benighted); contrasted with the function (用) of the mind (心), which is perception (知覺), it refers to the substance of the mind (心), especially the substance in its unaroused state (未發). Both empty-numinous and perception are the mind (心) in its unaroused state (未發), and they became the object of the cultivation (涵養) practice in the Nak school (洛論) position of late-Joseon Confucianism, as in Kim Chang-hyeop and others. By the time of Jeong Yak-yong, when Western civilization had entered, plants have the life-intent (生意) but no perception, and animals have perception but no numinous brightness (靈明); thus the numinous-and-subtle function (靈明神妙之用)—that is, the numinous brightness (靈明) or divine brightness (sinmyeong, 神明)—took over the role that perception had held in Zhu Xi's learning. (한국사상사연구회, 『조선유학의 개념들』, 예문서원, 2002, 93쪽) Divine brightness (sinmyeong), like the bathing-capping stage (yokdae), may be seen as having proceeded from the unaroused (未發) to the aroused (已發). The unaroused refers to the state not yet manifested, and the aroused to the state manifested.
436)Perception (知覺) is the activity of awakening pursued by Buddhism, and it is also the aim of Buddhism to attain liberation by awakening to the Buddha-nature that everyone possesses. (이경원, 같은 책, 374쪽) Gwaksi ssangbu (槨示雙腑): when the World-Honored One entered nirvana beneath the twin sala trees (娑羅雙樹) at Kushinagara (kusinagara), he was placed in the coffin; Kasyapa (Gaseop), hearing of the World-Honored One's nirvana in another region, arrived there and wept in grief, whereupon the World-Honored One showed his two feet outside the coffin, thereby transmitting his mind to Kasyapa—this is the ancient tale (古事). (곽철환, 『시공불교사전』, 시공사, 2003, 53쪽) If Daoist and Buddhist thought are discussed in terms of subject and object: Daoist thought sought, from the side of the object of cognition, to attain awareness of a world in which subject and object are united; whereas Buddhist thought may be said to have sought, from the side of the cognizing subject, to attain awareness of a world of personality in which subject and object are united. Confucian thought, by contrast, does not center on awareness itself but, by elucidating existence itself as the ground of the possibility of awareness, centers—on that basis—on awareness and practice. Thus Daoist, Buddhist, and Confucian thought, forming a temporal succession, constitute the birth period, the growth period, and the maturity period. (이현중, 「역학적 패러다임을 통한 한국철학의 사적 이해」, 『동서철학연구』 Vol.16 No.-, 한국동서철학회, 1998, 13쪽) Heoryeong (empty-numinous) and perception, too, in terms of object and subject, may be understood as the elucidation of existence, namely sinmyeong (divine brightness). Moreover, birth-growth-long-life relates to gestation-nurture-bathing/capping (po-tae, yang-saeng, yok-dae).
437)The tale of Laozi's birth. It is said that around the time Laozi was born, his mother, strolling beneath a plum tree, gave birth to him through her left armpit. Because she had carried him in the womb for seventy-two years, the child already had the appearance of white hair. For this reason he was named Laozi (老子, "Old Child"), and because he was born beneath a plum (李) tree, his surname was made Li (李). (장언푸, 『한 권으로 읽는 도교』, 김영진 역, 산책자, 2008, 35쪽)
438)Sinmyeong (divine brightness) is frequently mentioned in the first half of the 『장자』 (Zhuangzi). Representatively: "Now that divine brightness is utterly refined and partakes in the myriad transformations; though things already pass through death, life, square, and round, none knows its root. Spreading everywhere, the myriad things have of old firmly existed (今彼神明至精與彼百化物已死生方圓莫知其根也扁然而萬物自古以固存)" (『장자』, 知北遊 제22). Divine brightness, being utterly refined, can transform into any object whatsoever, and is the source of the shape and the life-death transformations of all the myriad things. It fills the entire universe and is the substance of the myriad things, which has existed of itself from ancient times. (이경원, 2011, 374쪽)
439)(한유, 「進學解」, 『현토종역 고문진보(후집, 부문장궤범)』, 전통문화연구회, 2010, 183~185쪽) This refers to Confucius's diligent wandering throughout the realm of the Chinese continent amid war, until the tracks of his wheels remained everywhere.
440)元亨利貞天地之道仁義禮智人神之道 — Origination, prosperity, benefit, and firmness are the Way of Heaven and Earth; benevolence, righteousness, propriety, and wisdom are the Way of humans and gods. (운합주-Unhapju, 『전경』교운2장42절 / Jeongyeong, Gyoun 2:42)
441)Seon (仙, immortality) should, in this view, be defined from the combination of two perspectives: a worldview and a view of the human. As a worldview, it is "a this-worldly value-orientation grounded in a religious consciousness of transcendence"; as a view of the human, it is "a consciousness of respect for the human as the subject who realizes that value"; the harmonization of these is regarded as Seon (仙). (이경원, 2011, 376쪽) The conceptual distinction among Seon (仙), the Way of Immortality (Seondo, 仙道), and Daoism (Dogyo, 道敎) reduces to the question of the relation between Korean Daoism and Chinese Daoism. In Korea, where every religion became organized, Korean Daoism alone failed to become organized. Some attribute the failure of Korean Daoism to organize—despite the strong Daoist elements in Korea's new religions—to the influence of the strong Maitreya (Mireuk) faith. This essay uses Seondo (仙道) as a concept that, on the basis of Korea's indigenous Seon (仙) tradition, also encompasses the Daoism that came in from China. Korea's tradition of Seon (仙) lies in the point that the faith tradition concerning "Haneunim" (the Lord of Heaven) was unusually strong in Korea. (김용휘, 「한국선도의 전개와 신종교의 성립」, 『동양철학연구』 Vol.55 No.-, 한국학중앙연구원, 2008, 138, 141-142쪽, 157) Unlike the creationism of the Western Religion (Seogyo), with Xuanwu (Hyeonmu) signifying the North Star and so on, the Daoist worldview is grounded in a theory of emanation. (양창삼, 1994, 404~406쪽)
442)In 『전경』공사3장39절 (Jeongyeong, Gongsa 3:39), 德布於世人起於寅腹中八十年 ("virtue is spread to the world, Humanity arises at in, eighty years in the belly"), the reason the Way of Immortality (Seondo), which corresponds to in (寅), corresponds to ja (子) in the gestation-conception-nurture-growth-bathing-capping (po-tae-yang-saeng-yok-dae) sequence is that Heaven (天) and Humanity (人) stand in a substance-function (cheyong) relation.
443)In Daesoon thought, too, there is a passage in which Heaven and the human can be seen as standing in the relation of substance and function. "The flourishing fitting to affairs lies with Heaven and Earth and certainly not with humans; yet without humans there is no Heaven and Earth, and so Heaven and Earth give birth to humans and employ humans. If, having been born a human, one does not partake in the time when Heaven and Earth employ humans, how can one be called a human being? (事之當旺在於天地必不在人然無人無天地故天地生人用人以人生不參於天地用人之時何可曰人生乎)" (『전경』교법3장47절 / Jeongyeong, Gyobeop 3:47) In the above passage, it is stated that Heaven and Earth seek to employ humans.
444)If one draws out the yin-yang trigrams from the center, the Eight Trigrams examined above miraculously coincide, and become precisely the Fuxi (Bokhui) Eight Trigrams. (최동환, 『천부경』, 삼일출판사, 2006, 246쪽) When the human is born from Kun to Qian, from nonbeing to being, as in the He tu, within the mother's womb (Former Heaven; gestation and nurture) the process runs in reverse, and after birth (after the bathing-capping stage) it runs forward.
445)When Heaven made Heaven and Earth—that is, when proceeding from Qian to Kun—it runs reversely (逆到) in the order of Confucianism (Yu), then Buddhism (Bul) and Seon. Fire (火) and water (水) represent the operation of Earth (地) and the operation of Heaven (天), respectively. Through water's property of flowing downward, it represents the inverse-generating, reverse-completing (倒生逆成) operation of the Way of Heaven (天道), which begins in Heaven (天) and is completed in Earth (地); and through fire's property of rising upward, it represents the reverse-generating, inverse-completing (逆生到成) operation of the Way of Earth (地道), which begins in Earth (地) and is completed in Heaven (天). (이현중, 「『서경』의 역학적 이해」, 『동서철학연구』 Vol.35 No.-, 한국동서철학회, 2005, 153쪽)
446)"Bul-ji-hyeongche" (佛之形體) is said to mean that Buddhism has only form but no substance. (佛之形體仙之造化儒之凡節, 『전경』공사3장39절 / Jeongyeong, Gongsa 3:39) The Zhouyi (Juyeok) may be said to elucidate the Way of the Changes (易道) centering on the Way of Humanity (人道), and the Jeongyeok to elucidate the Way of the Changes centering on the Way of Heaven (天道). The Way of Buddhism lies in between. (이현중, 같은 책, 6쪽) "Bul-ji-hyeongche" may be said to be a phrase abbreviating hyeong-ji-che (形之體, the substance of form) into two characters to fit the rhyme. For a Buddhist awakening to be derived, an explanation is possible only by speaking together of form (形) as ever-arising-and-perishing phenomenon and substance (體) as the unborn-and-undying suchness (眞如, jinyeo). Here substance connects with the quiescent extinction (jeokmyeol) that is Buddhist awakening. (이경원, 2011, 381~382쪽) Indeed, in Buddhism it is said that all dharmas make form from the mind (계환, 『홍명집』, 동국역경원, 2008, 113쪽), and the very heart of the heart of the 『금강경』 (Diamond Sutra), a principal Buddhist scripture, can be summarized as: form is not substance, so do not be deceived by form. (법상, 『금강경과 마음공부』, 무한, 2007, 123~124쪽) Accordingly, the "form" (色) of the 『반야심경』 (Heart Sutra) is sometimes translated as hyeongche (shape/form). (서병후, 『반야심경에서 배우는 깨달음의 원리』, 넥서스북스, 2005, 374쪽) Form (hyeongche) was a key concept shared by both Confucianism and Buddhism in their disputes (김태완, 『율곡문답』, 역사비평사, 2008, 355쪽), and in Buddhist logic, form was regarded as a key element of judgment. (곽철환, 「유십과」, 『시공불교대사전』, 2003, 544~545쪽) Modern quantum mechanics, too, holds that the appearance of the universe's countless wavelengths as form originates from the will within the mind of the human or the observer. (김상운, 2011, 148~151쪽)
447)受天地之虛無仙之胞胎受天地之寂滅佛之養生受天地之以詔儒之浴帶冠旺兜率虛無寂滅以詔 (『전경』교운1장66절 / Jeongyeong, Gyoun 1:66)
448)巳酉丑金之位也巳中有生金在南方酉中有旺金在西方, 丑中有死金在北方 ("Sa, yu, and chuk are the positions of metal; within sa there is generating metal, in the south; within yu there is flourishing metal, in the west; within chuk there is dying metal, in the north") (소길, 『오행대의』, 이승수, 2003, 393쪽). Things in different positions but of the same energy are called the three harmonies (samhap). (유소홍, 『오행, 그 신비를 벗긴다』, 국학자료원, 2008, 358쪽) Wood, fire, metal, and water form three harmonies (三合) and are distributed among the twelve Earthly Branches. The three harmonies are the principle by which, centering on ja-o-myo-yu (子午卯酉) among the twelve Branches, the generation-flourishing-storehouse (生旺庫) is formed. For example: wood—hae-myo-mi; fire—in-o-sul; metal—sa-yu-chuk; water—sin-ja-jin. In the case of fire—in-o-sul, the sun is generated at dawn, so it is the in hour, flourishes most at the o hour, and sets (storehouse, 庫) at the sul hour. In the case of metal—sa-yu-chuk, the metal energy begins at the sa hour, is most flourishing at the yu hour, and disappears at the chuk hour. In popular lore it is frequently used in reading marital compatibility (gunghap) or the three calamities (三災). Thus chuk is earth (土), but among the earths it is an earth bearing metal energy; and when seasonal change must pass through earth, by passing through chuk it amounts to passing through metal energy. Since earth represents the harmonizing action (junghwa) rather than the matter of the actual world, earth may be said to appear as metal. In order to proceed from water to wood, it may be said to make the movement of one-yin-one-yang. The three harmonies are so called because they cancel the bad and make the good even better. Conjunctions (hap) and clashes (chung) are a higher-dimensional climatology; in particular, conjunction shows an ecosystem formed by symbiosis. (박찬홍, 『사이언스 사주 : 四柱學은 기후생물학이며 복잡계과학이다!』, 행복찾기, 2006, 241쪽)
449)Because the human is in the process of being born, in the unaroused (未發) state within the mother's womb it undergoes gestation and nurture (po-tae yang-saeng), running in reverse from water to metal; and in the aroused (已發) state, having emerged from the mother's womb, it makes the movement of the Great Ultimate—running forward as wood-fire—in a form like the new-eul (乙) shape. The principle by which the Luo shu emerges from the He tu is likewise the same as the principle of a baby emerging from the mother's womb in reverse. Han Jang-gyeong elucidated the meaning of the arrangement of the He tu and Luo shu by applying the process of a baby being born. (한장경, 2001, 556~566쪽) Heaven, by contrast, gives birth to the human, and so, fitting it to the rules, it diligently plans with the energy of bathing-capping and proclamation (yokdae-ijo, 以詔) (the Way is transmitted, 道傳), quiescently nurtures and makes form (the teaching is upheld, 敎奉), and performs the creative transformation of compressing into emptiness so as to bring about gestation (virtue is spread, 德布)—a reverse running. In the He tu and Luo shu, the order in which actual things are generated differs from origination-prosperity-benefit-firmness (元亨利貞). In the He tu, spring-summer-autumn-winter proceed as origination-prosperity-benefit-firmness, but the Luo shu proceeds in the order of mutual conquest, hence water-fire-metal-wood; and in numerological studies it proceeds as water-fire-wood-metal, as seen in 1.6 water, 2.7 fire, 3.8 wood, 4.9 metal. The 『전경』, in saying "Bul-ji-hyeongche, Bul-ji-yangsaeng," hints that the Way of Buddhism is connected with the metal energy that nurtures form. The Four Symbols were regarded in the West and in India, too, as the four great elements: earth, water, fire, and wind. Since the Five Phases, like a complexity system, are determined within a single context, the meaning that the Five Phases carry in each religion may differ according to context. Here the Five Phases have been indicated from the perspective of the cited authors.
450)In the study of the Changes (yeokhak), temporality and spatiality are strictly distinguished. The Four Books of Confucianism, too, in accordance with the strict distinction of the study of the Changes, are said to have been written such that the Doctrine of the Mean (Jungyong) is described from the standpoint of temporality and the Great Learning (Daehak) from the perspective of spatiality. When Confucianism and Buddhism, too, are distinguished by temporality and spatiality, junghwa (centered harmony) may be said to be temporality and hoegwi (return) spatiality.
451)The Jeongyeok divides gestation-conception-nurture-growth-bathing-capping (po-tae-yang-saeng-yok-dae) into the seven stages of gestation-conception-nurture-growth-completion-conclusion-return (po-tae-yang-saeng-seong-jong-bok, 成終復). (정역22장, 이현중, 「陰陽五行原理의 『正易』的理解」, 『주역연구』 Vol.4 No.-, 한국주역학학회, 1999, 184쪽)
452)The ground of existence for the Way of Humanity (人道) is the Way of Heaven (天道); because the Way of Heaven has been subjectivized as the human's original nature, the Way of Humanity is formed on the basis of the Way of Heaven. (이현중, 「주역의 성명지리」, 『범한철학』 Vol.29 No.-, 범한철학회, 2003, 158쪽) Since the relation between the Way of Heaven and the Way of Humanity is a substance-function (cheyong) relation, Heaven elucidates the Way in the order of Yu-Bul-Seon, while the human cultivates the Way in the order of Seon-Bul-Yu.
453)한규성, 『역학원리강화』 (예문지, 1997, 232~236쪽)
454)The Changes (易) can be understood not only as a logical structure but also as an algebraic system. The Eight Trigrams and the sixty-four hexagrams can each be assigned algebraic values (김승호, 『주역원론』 (1-6) 선영사, 2009); and Terence McKenna, who made the order-changes of the sixty-four hexagrams into a mathematical formula to create the Time-Novelty Zero graph, is internationally known. (Terence McKenna, 『The Invisible Landscape: Mind, Hallucinogens, and the I Ching』, Harper SanFrancisco, 1994)
455)Yin-yang is said to have six properties: mutual opposition, mutual dependence, mutual waxing and waning, mutual transformation, differentiation, and the law of substance and function (體用). (이성환, 김기현, 2002, 93~97) These six properties of yin-yang coincide with the properties of cyclical circulation. The six characteristics of yin-yang are very similar in nature to the Five Phases. As in the image of the fountain, wood-fire-metal-water are expressed according to the part of the cycle being represented, and this may be said to coincide with Five Phases theory. Yin-yang and the Five Phases are theories that originated in different places and were combined during the Warring States period. The ease with which yin-yang and the Five Phases could be combined may be attributed to the fact that both addressed different aspects of cyclical circulation, so that they could ultimately be merged into a single theory. Since each religion addressed one aspect of the cycle, when we say that religions too possess the character of the Five Phases, the four characteristics can be thought of as connected. Because the Five Phases are cyclical, they can change at any time in different contexts, just as in complexity science. This essay first makes clear that the interpretation of the sequence po-tae–yang-saeng–yok-dae (胞胎-養生-浴帶) mentioned in the Jeongyeong as water-earth-wood is merely the viewpoint of this essay. Because the Five Phases emphasize an analogical character relative to context, the Five Phases of a religion may be interpreted differently according to changes and interpretations of viewpoint, and the assignment of the Five Phases may likewise be interpreted differently.
456)In the West, the gesture in which a man removes his hat and greets a woman by lowering his hand from above downward is said to be a form of greeting that remained from the era of the Dīpaṃkara Buddha (Yeondeungbul).
457)The number 一元數六十 (the unitary origin number sixty) is said, in the Jeongyeok (Correct I Ching), to be a principle of divine spirits symbolizing the personal character of Heaven and Earth that is revealed through the harmonious unity of their virtues (合德). (이현중, 「圖書원리의 내용인 曆數원리」, 『철학논총』 Vol.24 No.-, 새한철학회, 2001, 272쪽)
458)Jeongyeong, Gongsa 3:41
459)December 26 as the day of rebirth (再生身) signifies, as December 4, the birth of the Lord of the Way (Doju), who would fulfill the full measure (滿度) of the one-year cycle. (Daesoon Jichim, Chapter 1)
460)(이현중, 「역도 천명의 형식과 체계」, 『범한철학』 Vol.16 No.-, 범한철학회, 1998, 204쪽)
461)If "unitary conjoining" (一合) is understood to mean that things can be merged into one like a circle, then it signifies that Yu-Bul-Seon were from the very beginning each one part of the circle (圓). (儒佛仙一合之精, Jeongyeong, Haengrok 2:42)
462)The West is constitutionally strong in the orientation of the metal phase (Venus), so it has a high critical consciousness and strong pride; it is not cowardly, seeks to become a leader, is cold, rational, and decisive, and is not greatly shaken by change, with politics organized as a policy-centered party system. The East, by contrast, is good-natured, benevolent, and flexible, with person-centered politics. (권일찬, 「주역에서 본 동서양문화의 비교연구」, 『한국정신과학학회지』 Vol.12 No.1, 한국정신과학학회, 2008, 22쪽)
463)최홍주, 『음양오행』 (unpublished), cited from [http://blog.daum.net/fungsu2000/108에서](http://blog.daum.net/fungsu2000/108에서)
464)Muhammad (Mahomet) sought to establish, for the first time in Arabia, a community called the "umma." (신정근, 『동양철학의 유혹』, 이학사, 2010, 155쪽) Western Religion (Seogyo) and Islam are similar in that they seek to form a community, but the reason the two are so opposed may be that Islam, with its Daoist tendency like water, and Western Religion, which flares up like fire, also have attributes that do not harmonize.
465)The reason complexity principles appear can be interpreted, as quantum mechanics has shown, as being because the universe operates like a hologram phenomenon. (마이클 탤보트, 『홀로그램우주』 (정신세계사, 1999))
466)The first text to mention the Five Phases was the "Hongfan" (洪範) chapter of the Book of Documents (書經), which described the Five Phases as the functional properties of five materials as follows: "Water (水) soaks downward (潤下), fire (火) blazes upward (炎上), wood (木) bends and straightens (曲直), metal (金) can be freely bent (從革), and earth (地) produces grain (稼穡)." (존 핸더슨, 『중국의 우주론과 청대의 과학혁명』 (문중양 역, 소명출판, 2004, 24쪽)) The "Hongfan" spoke not of the Five Phases in a philosophical sense but of the Five Phases as materials; and since it is the established view that the "Hongfan" "Dayumo" is today acknowledged to belong to the 『古文尙書』 (Old Text Book of Documents) and is a forgery (僞書), it lacks validity. (소재학, 2005, 66쪽) Five Phases theory was subsequently developed by Zou Yan, Dong Zhongshu, and Liu Xiang and Liu Xin, father and son.
467)There have also been reports of cases in which yin-yang and the Five Phases were practically applied to economic thought, stock-price analysis, games, and so on with demonstrable effect. (김태규, 『음양오행으로 살펴본 세상사』, 동학사, 2002) A report compiled from interviews seeking out Korea's masters of yin-yang and the Five Phases likewise shows cases in which reality and yin-yang–Five Phases theory matched remarkably well. (조용헌, 『사주명리학 이야기』, 생각의나무, 2009) There are also cases that analyze reality persuasively from the standpoint of I Ching studies. (김석진, 『우리의 미래』, 대유학당, 2009)
468)Mou Zongsan, China's representative comparative philosopher, says that "Western philosophy understands the personal God through the notion of 'substance' (實體), whereas Chinese philosophy understands the Way of Heaven (天道) through the concept of function (作用. function). When existence is viewed from the standpoint of such function, the originating principle of Qian (乾元) is the principle of creativity, and the originating principle of Kun (坤元) is the so-called principle of preservation." (모종삼, 『동양철학과 아리스토텔레스』, 소강, 2001, 84쪽)
469)The substance-function (體用) relationship between Heaven and humanity (天人) is said to appear clearly in the relationship between the Four Books (四書) and the Classic of Changes (易經). Examining the relationship among the Four Books, the Zhouyi (周易), and the Jeongyeok (正易): on the basis of the way of the three ultimates (三極之道) clarified in the Jeongyeok, the way of the three powers (三才之道) clarified in the Zhouyi is formed, and the Four Books clarify this way of the three powers centered on the way of humanity. Examining the contents of the Four Books, if the Analects (論語) clarifies it centered on learning, the Mencius (孟子) clarifies it centered on practice; the Great Learning (大學) synthesizes learning and practice and clarifies it from a spatial standpoint centered on things, while the Doctrine of the Mean (中庸) clarifies it from a temporal standpoint centered on the nature of the noble person. (이현중, 『역경과 사서』, 역락, 2004, 267쪽)
470)From the standpoint of cyclical circulation, it may be said that Mencius's benevolence-righteousness-propriety-wisdom-faithfulness (仁義禮智信) is the four-sprout (四端) configuration of bathing–crowning–wood, whereas the benevolence-righteousness-propriety-wisdom-faithfulness of the Jeongyeong is the four-sprout configuration of office-flourishing–earth (冠旺-土); this is where they differ.
471)If the role of the center (中) of Qian and Kun (乾坤), which circulates Heaven and Earth, is well expressed in the sincerity (誠) of the Doctrine of the Mean (中庸), then the role of rectitude (正), which mediates so that the circulation of Heaven and Earth is maintained, may be said to be well expressed in the rectification of the mind (正心) of the Great Learning (大學).
472)Not to receive partial love or partial hatred is called benevolence (不受偏愛偏惡曰仁). (Jeongyeong, Gyobeop 3:47)
473)Not to receive wholesale affirmation or wholesale negation is called righteousness (不受全是全非曰義). (Jeongyeong, Gyobeop 3:47)
474)Not to receive sheer force or sheer convenience is called propriety (不受專强專便曰禮). (Jeongyeong, Gyobeop 3:47)
475)Not to receive unbridled acuteness or unbridled cleverness is called wisdom (不受恣聰恣明曰智). (Jeongyeong, Gyobeop 3:47)
476)(『현토역전 서경집전』 성백효 편, 전통문화연구회, 2010, 57쪽) Fire (火) and water (水) symbolize, respectively, the function of Earth (地) and the function of Heaven (天). Through water's property of flowing downward, it symbolizes the inverted-generation-and-reverse-completion (倒生逆成) function of the Way of Heaven (天道), which begins in Heaven and is completed in Earth; and through fire's property of rising upward, it symbolizes the reverse-generation-and-inverted-completion (逆生倒成) function of the Way of Earth (地道), which begins in Earth and is completed in Heaven. Wood symbolizes the principle of beginning-life (始生), and metal symbolizes the principle of growth-to-maturity (長成). Through wood's property of stretching straight forth, it symbolizes the principle of beginning-life; and through metal's hard nature, it expresses the principle of growth-to-maturity. Thus wood was expressed as bending-yet-straight (曲盡하게 곧음) and metal was defined as following transformation (從革). Earth, as sowing-and-reaping (稼穡), indicates the place where wood-fire-metal-water begin and end, marking it as the subject that governs (主宰) the beginning and end (始終) of life. (이현중, 「『서경』의 역학적 이해」, 『동서철학연구』 Vol.35 No.-, 한국동서철학회, 2005, 153쪽)
477)I employ the four meanings (四義) of birth, growth, gathering, and storing (生長斂藏); this is precisely transformation through non-action (無爲而化). (Jeongyeong, Gyobeop 3:27)
478)Origination, prosperity, benefit, and steadfastness are the Way of Heaven and Earth (元亨利貞天地之道), (remainder omitted, Jeongyeong, Gyoun 2:42, Unhapju)
479)In the West, Empedocles, and in Buddhism, hold that, similarly to the Five Phases, the four great elements of earth, water, fire, and wind constitute the elements of the universe and circulate. The four great elements earth-water-fire-wind (地水火風) correspond to the metal-water-fire-wood (金水火木) of the Five Phases. (권택영, 「엠페도클레스의 "리조마타"와 라캉의 자연철학」, 『한국문학이론과비평』, 한국문학이론과비평학회, Vol.35 No.-, 2007, 106~110쪽)
480)(opening omitted) The merchant's role is that of the scholar; the worker's vocation is that of the farmer; the scholar's merchant and the farmer's worker are vocations. Beyond these, other merchants and workers reside (text presumed missing here); the myriad things take their life from this. Shame and dissipation, the Way of the divine (羞耻放蕩神道統): the qi of spring is release (放), the qi of summer is dissipation (蕩), the qi of autumn is the divine (神), the qi of winter is the Way (道); all are unified by qi (統以氣之), (remainder omitted, Jeongyeong, Gyoun 1:44)
481)The six functions and three virtues (六用三德), (middle omitted), the function of Heaven and Earth is none other than conception-gestation-nurture-birth-bathing-girding-capping-flourishing-decline-illness-death-burial (胞胎養生浴帶冠旺衰病死葬而已). (Jeongyeong, Jesaeng 43)
482)Lacan's lifelong research—which made a landmark contribution in structuring Freud's theory so as to render it comparable, verifiable, and applicable—is said to have been a process of elucidating the circulation of Empedocles's earth-water-fire-wind. Freud too held the circulation of Empedocles's earth-water-fire-wind as a hidden motif. Lacan began with the imaginary order, the mirror stage, and concluded with research that passed through the symbolic and the real to arrive at Joyce's ego. (권택영, 2010, 52~63쪽) The cyclical structure of the human unconscious that Lacan elaborated provides a psychological foundation for other domains of the humanities and social sciences.
483)권택영, 『인간과 자연』 (경희대학교출판부, 2010, 34~38쪽)
484)克 and 剋 are distinguished from each other. In I Ching studies, mutual restraint (sanggeuk) is written 相剋, but in traditional Korean medicine it is written 相克. In the Hyeonmugyeong it is written 相克 (Jeongyeong, Gyoun 1:66), and although both 克 and 剋 carry the sangsaeng sense of "to endure and overcome," 剋, which has an additional knife radical (刀), as compared to 克, truly seeks to eliminate the opponent in order to annihilate it, whereas 克 carries the stronger sense of restraining the opponent in order to make it prosper. Summer is called the age of sanggeuk and so geuk is interpreted as 剋, but if the geuk of sanggeuk were 剋, it would contradict the purport of growth (長) in birth-growth-gathering-storing, which seeks to nurture things. In Daesoon thought, geuk may be said to be 克. Yet even though sanggeuk is restraint for the sake of nurturing the opponent, in the Later Heaven geuk disappears and it becomes the Jeongyeok (Correct I Ching). Just as the lesser yang (소양) has more energy stored up than the greater yang (태양), so, according to the principle of cyclical circulation, the Later Heaven is the age in which, upon entering the phase of autumn, there is no longer any need to store up the energy of the myriad things through sanggeuk.
485)Unlike the sanggeuk sequence of the Five Phases, the "Hongfan" of the Book of Documents (書經) explains the Five Phases in the order water-fire-wood-metal-earth, like the cyclical sequence of daedae–yuhaeng–junghwa–hoegwi; and this is also similar to the seven-day creation of Heaven and Earth in Genesis or to the sequence of the Big Bang in modern science. On the first day, darkness was submerged in the deep waters (水) and light (火) was created, which is similar to the Big Bang (fire 火) arising from a black hole (water 水, black 黑); on the second day, Heaven and Earth were divided, dividing yin and yang; on the third day, all grasses and trees (木) were planted, which, as the beginning of life, is similar to the phenomenon of photosynthesis; and on the fourth and fifth days, the sun and moon, the seasons and the stars (metal 金) were made, and all the fish of the sea and birds were made, which is similar to the emergence of all plants and animals through the evolution of life. On the sixth day, at last, humanity (earth 土), which would mediate among all these things at the center, is born. (최창현, 박찬홍, 2007, 106~108쪽) The fact that origination-prosperity-benefit-steadfastness (元亨利貞) is the law of Heaven and yet the "Hongfan," Genesis, and the universe appear in the order water-fire-wood-metal rather than wood-fire-metal-water may be said to be related to the point that origination-prosperity-benefit-steadfastness is a law of time, while Heaven-Earth-humanity is a law of space. In the East there is a tradition of viewing time and space together, calling it the cosmos (宇宙) or, reversed, (宙宇); therefore, when the Five Phases operate as a law of time, they operate as wood-fire-metal-water, but on the spatial side, where existence is generated from nonexistence, the universe may be said to operate in the cyclical order of daedae–yuhaeng–junghwa–hoegwi, that is, the order water-fire-wood-metal-earth. Confucianism has always valued simultaneously the spatial three powers of Heaven-Earth-humanity and the temporal four virtues of origination-prosperity-benefit-steadfastness, and it likewise classified its scriptures as the Four Books and Three Classics. The creed of Daesoon thought, too, appears as the Four Tenets and the Three Essentials.
486)Spring, summer, autumn, and winter seem to turn of themselves, but when passing from summer to autumn, and when the weakest wood restrains earth (木 restraining 土), someone who is the master of yin and yang is required—this is the core meaning expressed by the He Tu and Luo Shu (River Chart and Luo Writing) and by the Cheonggye Pagoda. (신윤기, 「人然, 自然, 天然, 그리고 超然」, 『상생문화』 2,3호, 전국대진연합회, 1995, 13-14쪽) That thunder is required when passing from summer to autumn, and that one cannot cross over alone, is hidden in various words denoting autumn, such as white (白), speech (說), Dui (兌), and the You hour (酉). (신윤기, 「가을 이야기」, 『상생문화』 8호, 전국대진연합회, 1997, 36~39쪽) In fact, the Baopuzi (抱朴子), the foremost classic of Daoism, is said to express the definition of the Five Phases in just three characters, 土克水—that earth restrains water. (五行之義土克水也葛洪, 『포박자』 내편, 중화서국, 1985, Vol.9, 320쪽) The reason the definition of the Five Phases can be "earth restrains water" is that, among the four elements, water is the root of the remaining fire, water, and wood, and, as Thales said, fire, water, and wood are merely transformed states of water. (한동석, 『우주변화의 원리』, 대원출판, 2003, 72쪽) In the Five Phases sequence of the Luo Shu as well, earth (土) is the strongest, as in earth→water→fire→metal→wood→(earth). Therefore, among the four elements, the only being that can master water, the strongest, is the absolute earth (土); and since the Five Phases circulate only when the absolute earth restrains wood and restrains water, the earth-restrains-water (土克水) that is the core of the Five Phases may be said to be the definition of the Five Phases. The Cheonggye Pagoda, in which a nine-story cloud-shaped pagoda covers the Four Guardian Deities, may be said to be a cosmic model in which earth-restrains-water is typically manifested. (신윤기, 「人然, 自然, 天然, 그리고 超然」, 『상생문화』 2,3호, 전국대진연합회, 1995, 13-14쪽) The definition of the Five Phases, having in modern times become nearly impossible to recognize in its original purport owing to the excessive individualization of fate-calculation studies (命理學), is said to have been revived through Daesoon thought. In fact, in the Jeongyeong the characters im (壬) and mu (戊), which symbolize water, are said to appear in the palms. (And one day the Supreme Lord said, "I am the Maitreya. The six-jang golden divine being (六丈金神) of the Maitreya Hall (彌勒殿) at Geumsan Temple (金山寺) received the wish-fulfilling jewel in its hand, but I held it in my mouth." Then the Supreme Lord drew out his lower lip and showed it to the disciples, and there was a red dot on it; the Supreme Lord's countenance closely resembled the golden Maitreya of Geumsan Temple, with a round white-tuft jewel (白毫珠) between his eyebrows, and the disciples saw that there was the character im (壬) on his left palm and the character mu (戊) on his right palm. Jeongyeong, Haengrok 2:16) In the Hyeonmugyeong as well, it is said that, except for earth (土), only wood, fire, metal, and water await their time and are completed (待時而成). (opening omitted, 水火金木待時以成水生於火故天下無相克之理, remainder omitted, Jeongyeong, Gyoun 1:66) Furthermore, the Jeongyeong is said to consist chiefly of content in which electricity transforms water. (신윤기, 「종교와 과학」, 『상생』 10호, 전국대진연합회, 1997, 34-35쪽) Passages in the Jeongyeong relating to water, the sea, clouds, and thunder are said to include such content as the works for circulating water-qi (Gongsa 3:21), the True Man of the Sea Island (海島眞人) (Gyoun 2:55), "the sea is all electricity" (Gyoun 2:55), and the snake-head-and-dragon-tail (蛇頭龍尾) (Gyoun 1:5).
487)(opening omitted, 水火金木待時以成水生於火故天下無相克之理, remainder omitted, Jeongyeong, Gyoun 1:66) In the Jeongyeok it appears as follows: 易逆也極則反土極生水水極生火火極生金金極生木木極生土土而生火 (Jeongyeok, Chapter 2). It says, "The Changes (易) are reversal (逆); when they reach the extreme, they return," and as its concrete content it says that when earth reaches its extreme it generates water, when water reaches its extreme it generates fire, when fire reaches its extreme it generates metal, when metal reaches its extreme it generates wood, and wood generates earth. (이현중, 「陰陽五行原理의 『正易』的理解」, 『주역연구』 Vol.4 No.-, 한국주역학회, 1999, 184쪽) "Awaiting the time and being completed" (待時以成) shows that water, fire, wood, and metal do not circulate linearly but resonate in a complex-systems manner in keeping with time.
488)에드가 모랭, 『20세기를 벗어나기 위하여』 (고재정 역, 문학과지성사, 1996), 205-206쪽
489)In a cyclical worldview, the starting point of reality is not substance but resonance (感應). (프랑수아 줄리앙, 2003, 55~69쪽)
490)The conditions under which complexity phenomena arise are said to be non-equilibrium and nonlinearity, that is, a state of limited instability in which there is always fluctuation. The grounds that the system of the four symbols is complexity science can be understood, it is said, through the world of daisy flowers that Lovelock, famous for the "Gaia theory," put forward in response to criticism of the Gaia theory. When a simulation gradually raising the sun's heat was conducted on a planet having, like yin and yang, only black daisies that only absorb light and white daisies that only reflect light, the white and black daisy flowers are said to have maintained a constant temperature, tracing a sine curve like spring-summer-autumn-winter. (F. 카프라, 『생명의 그물』, 김용정, 김동광 역, 범양사, 1998, 152쪽) The Gaia system that Lovelock discovered is likewise said to coincide with Five Phases theory. The Earth is the cyclical action of sunlight (fire 火), water (water 水), photosynthesizing bacteria (wood 木), and rock weathering (metal 金). (최창현, 박찬홍, 2007, 194)
491)As for emergence, the more that is socially shared, the greater the fluctuation becomes; and once such an occasion for interaction is created, emergence arises through processes of mutual adjustment and self-regulation without external direction. What emergence implies is that self-organization cannot be imposed from outside. (이광모, 장순희, 2004, 363쪽)
492)이광모, 장순희, 「복잡성이론의 적실성에 대한 연구」, 『한국사회와 행정연구』 Vol.15 No.1-, 서울행정학회, 2004, 369쪽; for explanations of each concept, see pp. 357-366.
493)In the Jeongyeong as well, cases are frequently mentioned in which initial conditions transform the myriad things. In the cases of Danju, Jinmuk, and Matteo Ricci (Imadu), unlike ordinary people, the ripple effect of their grievance (won) expands infinitely. In the case of Danju, the Supreme Lord said in the seventh month: "I shall carry out works to resolve the grievances (won) accumulated from of old, to eliminate all misfortunes arising from grievance, and to achieve eternal peace. Just as the body moves when one scratches one's head, if the grievance of Danju (丹朱), the son of Yao (堯)—the beginning of the human record and the first chapter of the history of grievance (冤)—is resolved, then the knots and tangles of grievance accumulated over thousands of years from him onward will be resolved. Deeming Danju unworthy, Yao gave his two daughters to Shun (舜) and transmitted the realm to him; Danju harbored grievance and in the end caused Shun to die (崩) at Cangwu (蒼梧) and caused the two queens to drown in the Xiaoxiang River (瀟湘江). From this the root of grievance was planted in the world, and as the generations shifted, the seeds of grievance spread and spread until now they fill Heaven and Earth, so that humankind has come to ruin. Therefore, to save humankind from ruin, the works for the resolution of grievance (Haewon) must be carried out." (Jeongyeong, Gongsa 3:4) As in this passage, a great person, just as a single flick of the finger can destroy a warship a thousand li away, brings about changes so great that, if one trusts in Heaven and rectifies one's mind, even Heaven fears.
494)이광모, 「복잡적응시스템(CAS)으로서의 거버넌스특성에 관한 연구」, 『한국지방자치학회보』 Vol.15 No.4-, 한국지방자치학회, 2003, 100쪽
495)최창현, 이광모, 「복잡성과학과 도가 사상의 비교연구」, 『학술저널』, 한국행정학회, 2001, 150쪽.
496)Self-organization is a concept that focuses on how order at a higher (whole) dimension is generated from interactions at lower (part) dimensions. This category includes: emergence, which has qualities that cannot be explained simply as the sum of individual behaviors and that arise from the interactions among independent agents; hierarchy, which links the macro and the micro in a loosely interconnected manner; self-similarity, which refers to a structure in which part and whole resemble each other and which possesses a fractal structure; feedback, which holds that the paradoxes that actually exist must be understood as a self-organizing process between mutually complementary deviation-amplifying loops and deviation-counteracting loops; and the attractor, which presents the image that order within chaos, when drawn as a figure in phase space, never departs from a certain boundary and that, although it exhibits random behavior, randomness occurs only within a certain boundary. (이광모, 최창현, 2000, 149~150쪽)
497)Evolution is a concept that focuses on how a system evolves over the course of time randomly and unpredictably, yet as if it were intelligent. This category is explained in terms of: sensitivity to initial conditions, whereby a trivial change in initial conditions can exert an enormous influence on the system's evolution; bifurcation, whereby sudden and dramatic qualitative change occurs as a result of small change; path dependence, whereby history and chance become important factors in evolution because, when environment and trivial events combine at a bifurcation point, one cannot know what emergent result will actually occur; criticality, whereby a complex system triggers enormous change when it is in a critical state; and co-evolution, whereby each constituent element becomes mutually dependent through mutual causality and, influencing one another together, sustains the system. (이광모, 최창현, 2000, 149~150쪽)
498)Also, when the Supreme Lord was setting out for Jeongeup with Gong-u, he said, "Search out the astronomy and geography (天文地理) with your mind," whereupon Gong-u bowed his head and thought of the transformations of wind and cloud (風雲造化). Suddenly the Supreme Lord turned to Gong-u and said, "You are thinking wrongly; search again," and Gong-u, startled, did not know what to do until he repented of having thought wrongly. He again searched the astronomy and geography with his mind, and they arrived at Jeongeup. That night the Supreme Lord, gazing out at the falling snow and rain, reproached Gong-u, saying, "Because of your one wrong thought, the heavenly qi (天機) is not uniform." (Jeongyeong, Gongsa 1:33) The above passage expresses the sensitivity of the mind and the universe.
499)When the behavioral pattern of a complex system undergoes sudden and qualitative change, and when this change occurs as a result of small change, this is called bifurcation. (이광모, 장순희, 2004, 364쪽)
500)A fractal refers to the self-similarity latent in nature. A fractal denotes the phenomenon of 'self-similarity,' in which a part has the same structure as the whole. (이광모, 장순희, 2004, 366쪽)
501)Now I have remodeled Heaven and remodeled Earth as well, and I have arranged the degree-numbers (dosu) so tightly that not a drop of water can leak through; thus, as each thing returns to its own limit, a new framework will open up (Jeongyeong, Gyobeop 3:4). The Reordering Works of Heaven and Earth (Cheonji Gongsa) can be understood from the perspective of complexity science.
502)In complex systems, feedback-loop processes are regarded as important. Causality is not linear but circular. The relationship between cause and effect is understood as a feedback loop of mutual causality. Negative feedback is important for explaining the stability of a system by offsetting deviations, while positive feedback is an important characteristic for explaining a system's fluctuations according to its sensitivity to initial conditions. (이광모, 장순희, 2004, 363쪽)
503)Coevolution refers to interdependent species evolving together while influencing one another. The theory of coevolution moves beyond the logic of survival of the fittest, in which an individual's mutation is selected by the environment, and shows that actual evolution has been a process of mutual evolution in which the individual evolves the whole and the whole evolves the individual. (이광모, 장순희, 2004, 366쪽) Coevolution does not mean that individual and individual evolve while influencing each other, but that the whole and the individual evolve each other.
504)최창현, 박찬홍, 2001, 139쪽
505)이은선, 『잃어버린 초월을 찾아서』(모시는 사람들, 2009) 58~84쪽
506)A phase transition (相轉移) is a change in the phase (相, phase) of a substance brought about by external control variables such as temperature or pressure; a representative example is the transformation of ice into water or water vapor. (최창현, 박찬홍, 2007, 176쪽)
507)최창현, 박찬홍, 2001, 139쪽
508)최창현, 박찬홍, 2001, 18~26쪽. The four elements surrounding a complex system are similar to the roles of Heaven, Earth, the human, and the divine (cheon, ji, in, sin).
509)정한교, 『칼라이너 : 그는 누구였나』(분도출판사, 1985)
510)수잔 델린, 『도형심리학을 알면 대화가 즐겁다』, 김세정 역, 2007
511)오미라, 『도형심리로 '통'하는 관계심리학』, 북셀프, 2010
512)황태연, 『공자와 세계』, 1권, 389~455쪽, 2권, 473~910쪽
513)전홍석, 2009, 310쪽
514)Psychoanalytic analysis of the unconscious through sexuality (性) connected with yin-yang causes one to view oneself through the principle of circulation, and therefore functions as a positive psychology with respect to character. Existing psychology, like economics, has leaned toward the view that human nature is evil rather than good, and so it may be said to have frequently produced inefficient results. The view that human nature is evil emphasizes matter over mind and prefers accumulation over circulation. Looking at the recently introduced Hawaiian secret of Ho'oponopono, it is said that, premising the goodness of human nature, it achieved outstanding results by using a traditional Hawaiian method that enables the circulation of the unconscious simply by having people quietly observe themselves. (조 바이텔, 이하레아카아 휴 렌 『호오포노포노의 비밀』, 눈과마음, 2008) In the West and in our country as well, many cases demonstrate a paradigm shift toward the circulation of the unconscious. Reported examples include Eckhart Tolle, an ordinary citizen who one day suddenly awakened to the principle of circulation, came to see himself rightly, and is now called a Buddha of the twenty-first century (『지금 이 순간을 살아라』, 양문, 2008); Byron Katie, who looked at her own mind and, from a hysterical housewife, came to be regarded along with Tolle as a world-renowned spiritual teacher (『네가지 질문』, 침묵의향기, 2003); Jang Hwi-yong, a former executive at a large corporation who is now active in the field of mental science in his later years (『보이는 것만이 진실은 아니다』, 양문, 2001); and Neale Donald Walsch, a radio host who suddenly fell into homelessness and came to commune with the God who beholds himself (『신과 나눈 이야기』, 아름드리, 2003), among others.
515)필 멀런, 『무의식』, 이제이북스, 2004. 86~91쪽.
516)Western science, through a reductionist method, breaks things apart and analyzes causes subtractively until it arrives at the atom and the electron, whereas the East, through a holistic method, combines all things together and discovers the smallest unit, namely yin-yang and the Five Phases.
517)김서영, 「정신분석의 새로운 패러다임에 대한 일고찰」, 『라깡과 현대정신분석9권』, 한국라깡과 현대정신분석학회, 266~270쪽)
518)Kim Seung-nam criticizes both Lacan's concept of unconscious desire grounded in lack, based on the logos-centrism that begins with Plato, and the concept of desire of Deleuze-Guattari, who criticize Lacan and emphasize infinite production, arguing that both, as concepts of desire grounded in the Western tradition, are concepts that fail to adequately reflect the concept of Haewon (resolution of grievances) in Daesoon thought. (김승남, 「대순사상의 해원과 인존에 관한 연구」, 대진대학교 박사논문, 2011, 61~68쪽) This paper, on the basis of Kwon Taek-young's interpretation of Lacan, which holds that Lacan's concept of desire was on the whole grounded in the circulation of earth-water-fire-wind, regards Lacan's lack as the existence of 'earth (土)' in the circulation of the Five Phases. (권택영, 『인간과 자연』, 경희대학교출판부, 2010, 53~63쪽)
519)The 'id' refers to the desire that appears unbeknownst to a person who deceives the mind and is even deceiving himself. The id is generally said to arise from repressed sexual desire, but from the perspective of the theory of circulation it may be said to arise from repressed circulation. Like the bed of Procrustes in Greek mythology, who forcibly fitted people to the bed, when one blocks the circulation of one's own desire that ought to circulate, the desire does not disappear but hides and then reappears. Because it hides and cannot be seen, it can be called the unconscious, and because the process of circulation is driven by the force of nature, it can be said to have greater influence than consciousness. Freud saw the cause of mental illness as lying in the repression of this 'id,' and the discovery of the 'id' is Freud's greatest achievement. As for the character of the id, Jung later, seeking to bring it closer to circulation, tried to find it in a factor larger than sexuality and parted ways with Freud, while Lacan tried to find it in the structure of language; but it may be said that, when Matte Blanco found the cause of the occurrence of the unconscious in symmetry, it was revealed that the unconscious originates from circulation. Lacan, by once again explaining the unconscious through the circulation of discourse, richly reveals the character of the 'id.' Lacan, utilizing the structure of language, clarifies the 'id' and regards it as the existence in which the 'mirror stage' is concealed and which constitutes the 'imaginary' of consciousness. The 'id' may be said to be similar to the English impersonal pronoun 'it.' If one connects the circularity of the unconscious, namely symmetry, with economy, symmetry can be called gift-giving and asymmetry exchange. Because symmetry is circulation, in order to receive more one must first give, and so unconscious symmetry has always appeared as economic gift-giving. Symmetry reflects not only the unconscious but the circulation of all of nature, and so symmetry grounded in the circulation of nature becomes pure gift-giving.
520)The 'ego,' the 'id,' and the 'superego' may be said to be a spatial expression of the structure of consciousness, like Heaven, Earth, and the human. Just as Heaven (cheon) represents the father-Heaven-reason-the law of the symbolic, the 'id' represents the mother-like 'desire-Earth-the real.' The 'ego,' like the human (in) who mediates between 'Heaven' and 'Earth,' plays the role of the consciousness that mediates between the 'id' and the 'superego.' Until Freud discovered the 'unconscious'—that is, the world of yin, the world of circulation—and until the workings of the unconscious were known, the 'ego' was what we regarded as our very self, and in actual situations it often loses its proper function, pushed aside by the unconscious.
521)The 'superego' is also similar to the unconscious in that it cannot be controlled at will, but rather than spurring on circulation and desire as the 'unconscious' does, it functions, on the contrary, as an obsessive idea that controls more strictly than the ego.
522)That the arche (substance, arche) that the West had so long sought ever since Greek philosophy is the 'earth (土)' that governs circulation is the discovery of Lacan, who carries on the tradition of Kant's antinomies and the thing-in-itself, and this may be said to be the reason Lacan's discovery produced such a worldwide resonance.
523)In Anti-Oedipus, Deleuze and Guattari vigorously criticize Lacan's interpretation of desire as 'lack' under the European tradition, and regard 'desire' as infinite production. However, as Baudrillard aptly criticized, whether it is Foucault's power or Deleuze-Guattari's desire, what produces infinitely is merely the shadow of capitalism, and there can be no desire or power without circulation. In the end circulation is the issue, and circulation comes down to the problem of 'lack' and of the 'absolute Other' that makes circulation possible; thus Lacan's interpretation of desire, which adhered to circulation, may be said to be the more realistic account of desire. Deleuze and Guattari, too, held that capitalism operates through two machines, paranoia and schizophrenia, upon a body without organs; and the body without organs is precisely the domain of the absolute Other that makes circulation possible. That said, Deleuze and Guattari's view of desire as a machine and Foucault's view of power as production may be said to be very apt discoveries. That desire is a machine is because what arouses desire in the human being is connected, as in Durand, with the divine beings (sinmyeong, 神明) depicted as animals and machines. In the Jeongyeong as well, human desire appears as something brought about by machine-like divine beings (sinmyeong).
524)Spring among the Five Phases corresponds, in Lacan's system, to the air of Empedocles. Empty air, like the number '1,' is that from which all things first arise, and this resembles the human imaginary. (권택영, 2010, 26-27쪽) Like the stage in which an infant imagines its own omnipotence before a mirror, the imaginary, as Matte Blanco stated, possesses symmetry and circulates everything.
525)Summer among the Five Phases corresponds, in Lacan's system, to the fire of Empedocles. Fire, like the number '2,' symbolizes all things in an orderly manner, and this resembles the symbolic, which corresponds to the human superego. (권택영, 2010, 27-31쪽) Air gives birth to fire. The infant of the imaginary, realizing that it is a being that is castrated, or that lacks objet a, or that cannot circulate by itself, substitutes itself with the symbolic in order to circulate itself. The symmetry by which it circulated itself in the imaginary becomes asymmetry in the symbolic, and it comes to circulate itself not by its own circulation but by riding on the circulation of a third party.
526)What is thought to be the real in the symbolic may, like the imaginary, also be a being that one has oneself imagined. It may seem that the superego or the symbolic, which prohibits everything, could prohibit everything, but the real world does not go as the symbolic wills. The being that was symbolized by fire in Lacan becomes the real as the 3 in which the air that is 1 and the fire that is 2 are combined. (권택영, 2010, 31-34쪽) From the standpoint of symmetry, the real becomes pure gift-giving that supplies energy through the circulation of nature, and so it becomes a world as still as death. In the case of Kristeva, the real becomes the semiotic, which becomes the nurturing ground of the symbolic and the imaginary, and the return to the real becomes the return to the origin (wonsi banbon). (권택영, 1999, 57~81쪽)
527)Lacan, in the circulation of spring-summer-autumn-winter, may be said to have construed it broadly as: the symbolic-the whole, the real-winter, and the imaginary-spring, autumn, winter (Lacan's Taegeukgi, p. 264). The symbolic, the imaginary, and the real must be examined in connection with symmetry; the symbolic provides the frame for everything, and broadly speaking spring, summer, and autumn all belong to the imaginary, but going further into the interior, it may be said that autumn is the real, spring is the imaginary, and summer is the symbolic. (권택영, 2010, 26~38쪽) From 1973, over three years, Lacan learned Daoist thought from the Chinese François Cheng and became fascinated with 0, 1, 2, 3. (권택영, 2010, 57쪽) Lacan, in organizing the three topographies of the real, the symbolic, and the imaginary, took his cue from the principle of the Dao (道). According to Roudinesco, who understood Lacan's life best, Lacan cited Laozi in order to define the real within the framework of his knot theory. (권택영, 『라캉 장자 태극기』, 민음사, 2003, 253~254쪽)
528)(권택영, 2003, 268쪽) If Freud is the one who discovered the circularity of the 'unconscious,' then Lacan may be said to be the one who discovered the mutual-conquest (sanggeuk) nature of 'circulation.' Considering the commonalities between Lacan's four discourses and the mutual conquest of the Five Phases: (1) Lacan always sees desire as 'lack,' which is similar to the absence of 'earth' in the circulation of the Five Phases; (2) the order of the four discourses is fixed, like that of the Five Phases (just as mutual generation is cut off in metal→water→wood→fire, the order a→$→S1→S2 in the four discourses is fixed); (3) Lacan developed the four discourses from the circulation of Empedocles' earth-water-fire-wind, and the commonality between the earth-water-fire-wind theory of Empedocles, Pythagoras, and Buddhism and yin-yang and the Five Phases has been studied. The constituents of Lacan's four discourses—a, $, S1, S2—all have mutually conquering elements, like the mutual conquest of the Luo Shu. In Lacan, a, $, S1, S2 were interpreted respectively as truth (jouissance), the subject, power, and knowledge; applying these to economy, thought, justice, freedom, utility, and community, just as truth (jouissance), the subject, power, and knowledge oppose one another in the four discourses to become the discourses of the analyst, the hysteric, the master, and the university, so the countless debates among community-utility-social contract-libertarians and clashes in actual society arise.
529)When the subject, knowledge S2, operates toward the object a, the subject $ is born, and the S1 produced at that time is the master signifier. The university discourse teaches objective knowledge to students. The student, as the object of knowledge, becomes the subject and produces the master signifier. (권택영, 2003, 262-263쪽)
530)When the master signifier S1 produced in the university discourse operates toward the object knowledge S2, the object of desire and enjoyment, a, is born, and at this time the truth becomes the castrated subject $. The master dominates knowledge, and at this time the surplus-jouissance a, the object of enjoyment, is produced, and the master meets death. (권택영, 2003, 262-263쪽)
531)When the castrated subject $ operates toward the object, the master signifier, the intellectual S2 is generated, and at this time the truth becomes objet a. The subject of the hysteric's discourse is a subject who knows death. He doubts the master's capacity for enjoyment, namely jouissance, and converts him into knowledge. And he produces the object a. (권택영, 2003, 262-263쪽)
532)The analyst's discourse in turn receives the objet a that the hysteric's discourse has produced. The subject of the analyst's discourse itself becomes objet a and operates toward the object $, becomes the master signifier S1, and gives birth to its child S2. The knowledge S2 that the analyst produces is a knowledge that knows hatred. The analyst himself becomes the patient's objet a (the subject supposed to know) and treats the patient as the master. And he produces knowledge. The knowledge here is a 'mythical knowledge' different from the knowledge of the university discourse. To summarize the above process: S2 (knowledge) gives birth to S1 (power), power gives birth to a (pleasure), and its end is death ($). (권택영, 2003, 262-263쪽)
533)Under the Western tradition that defines desire as lack, Lacan designates as a the ultimate object that cannot be grasped yet is always sought, and denotes by $ the subject of the unconscious that is alienated from it. (강응섭, 2011, 290쪽)
534)If the subject alienated from the ultimate object a is the divided subject $, then the subject that lacks the ultimate object a is S1. The s is the s of subject (Subject). S1 denotes the empty, and although it denotes by a signifier that which cannot be signified, it is called the master signifier because it plays the role of master. (강응섭, 2011, 290쪽)
535)The knowledge signifier S2 is the remaining product apart from the master signifier. (강응섭, 2011, 289쪽)
536)Under the Western tradition since Plato, Lacan views desire from the standpoint of lack. What is derived from the opposed effects of S1 and S2 is a, the object of desire and the object of anxiety and surplus-enjoyment. (강응섭, 2011, 290쪽)
537)When the sender sends a message to the receiver, the receiver, as a result of the directive, provides a 'product.' But because what the receiver has produced is not voluntary, there is no true communication with the sender. The sender, too, although obtaining a product by means of his directive, has a product alienated from truth. Here the relationship between 'sender' and 'receiver' is separated (→), and 'truth' is alienated (≠) from the 'product.' Here (→) signifies 'separation' and (≠) signifies 'alienation.' (강응섭, 「라깡에 따른 히스테리 주체와 기독교의 신앙고백」, 『한국조직신학논총』Vol.31 No.-, 한국조직신학회, 2011, 290쪽) In semiotics, circulation can be expressed as sender, receiver, product, and the sender's directive (or truth).
538)(강응섭, 「종교의 형식과 내용에 관한 라깡적 에세이」, 『철학과 현상학 연구』Vol.42 No.-, 한국현상학회, 2009. 106~107쪽)
539)It may be said that the subject $ is the subject that seeks freedom (the individual-economic domain), power S1 is the utilitarian discourse oriented toward power, knowledge S2 is the university discourse oriented toward community (the community-ethical domain), and the object a is the ideal of justice (the individual-ethical domain). Freedom, utility, community, and justice correspond to $, S1, S2, and a in the domain of thought as well.
540)Einstein's theories of relativity describe the symmetry of space spread throughout the entire universe. Today, however, physicists think that Einstein did not say everything. If we find a newer and grander symmetry, we may be able to break through the long-standing obstacle that blocks the fusion of quantum mechanics and gravity. Indeed, scientists now conjecture that, in addition to the ordinary spatial dimensions that relativity describes, there are further minute quantum spatial dimensions. If so, the universe contains more symmetry than Einstein recognized. Expressing nature's invariance to include these new dimensions will require a new theory of symmetry, which physicists call 'supersymmetry.' (톰 지그프리트, 『우주 또 하나의 컴퓨터』, 김영사, 2003, 317~318쪽)
541)Not only is there symmetry between person and person and between thing and thing, but the development of science holds that there is a symmetrical relationship between person and thing as well. Science, which has been thought to be a truth proper to itself and independent of economy and society, is said in fact to be merely a human method of alliance with things. In the end, contemporary sociology of knowledge is revealing that the most fundamental matter—how one regards things or wealth—determined the methodology of science. Ultimately, scientific knowledge too is in a symmetrical relationship with things, and this is the most fundamental symmetry. (브루노 라투르, 『인간-사물-동맹(행위자네트워크이론과 테크노사이언스)』, 이음, 2010)
542)나카자와 신이치, 『사랑과 경제의 로고스』(동아시아, 2004), 172쪽
543)나카자와 신이치, 같은 책, 121쪽
544)And one day Sangje said, 'I am the Maitreya. The six-jang golden divine image (六丈金神) of the Maitreya Hall (彌勒殿) at Geumsansa Temple (金山寺) received the wish-fulfilling jewel (cintamani) in its hand, but I hold it in my mouth.' And Sangje showed his disciples his lower lip, on which there was a red spot, and his disciples saw that Sangje's august countenance closely resembled the golden Maitreya image at Geumsansa, that there was a round white-tuft jewel (白毫珠) between his eyebrows, the character im (壬) on his left palm, and the character mu (戊) on his right palm. (Jeongyeong, Haengrok 2:16)
545)He had Gyeongseok write on a sheet of paper the words "Gang Il-sun of Gaengmang-ri, Udeok-myeon, Gobu-gun, Jeolla-do, Commander of the Western Spirits of Honam (全羅道古阜郡優德面客望里姜一淳湖南西神司命)" and then had it burned. At this time Sin Won-il petitioned the Supreme Lord, saying, "I pray that you may swiftly pacify the world," and the Supreme Lord replied, "In order to undertake the affairs of the world, I now intend to depart." (Jeongyeong, Haengrok 5:33)
546)It is said that 'Tae (兌)' is a word denoting joy and symbolizes autumn. The word 'seol (說)' is likewise said to speak of 'autumn,' and may be regarded as expressing cyclical return. (Sin Yun-gi, 「가을 이야기」, 『상생문화』 8호, 전국대진연합회, 1997, 36-39쪽) Honam (湖南) means "south of the lake," and the lake may be said to carry the same meaning as 'Tae (태)' and 'Taek (택),' which signify 'autumn' in the I Ching. If the eight provinces of the Korean peninsula are taken to correspond to the eight trigrams, then in the overall context Honam may be said to be connected with 'Tae' and with 'autumn.'
547)This emerges from the difference in the modes of thought through which Buddhism and Confucianism view cyclical return: namely, the difference between rupture and continuity, and between transmigration and ongoing movement. Whereas Confucianism inquires into the everyday, in Buddhism there is a rupture and a leap between the worldly self and the buddha-self. The cyclical return of Confucianism is an ongoing movement that continually develops, whereas transmigration, the cyclical return of Buddhism, is an object to be severed. (François Jullien, 2003, pp. 198-203) The reason Buddhism is called the religion of autumn arises from the difference in the modes of thought through which Buddhism and Confucianism view cyclical return as rupture.
548)C. G. Jung, 『연금술에서 본 구원의 관념』 (솔, 2004), 15~16쪽
549)In Daoism the condensing energy of the danjeon (cinnabar field) has traditionally been expressed as 'metal/gold (金).' Taeeul (太乙) means that which has nothing higher above it, and golden flower (金華) is precisely light, which existed even before birth, the supreme and true energy. (Lü Dongbin, 『태을금화종지』, trans. Go Seong-hun and Lee Yun-hui, 여강출판사, 2005, 16~17쪽)
550)Great wisdom is one with Heaven and Earth, possessing the energy of spring, summer, autumn, and winter; the next is one with the sun and moon, possessing the principle of the crescent, full, waning, and new moon; and the next after that is one with the spirits, possessing the way of fortune and misfortune, calamity and blessing (大智與天地同有春夏秋冬之氣其次與日月同有弦望晦朔之理又其次與鬼神同有吉凶禍福之道). (Jeongyeong, Jesaeng 43)
551)In the 『정역』 (Jeongyeok), the 『서전』 (Seojeon), and the 『전경』 (Jeongyeong), the sage-kings Yao and Shun are depicted as discerning the profound workings of the sun and moon and transmitting them to one another. (On the twenty-third day of the twelfth month of the jeongmi year, the Supreme Lord called upon Sin Gyeong-su at his home. Concerning Yao's "observing the images of the sun, moon, stars, and constellations and respectfully bestowing the seasons upon the people (曆像日月星辰敬授人時)," the Supreme Lord said, "Without the sun and moon, Heaven and Earth are an empty shell; without one who knows them, the sun and moon are but a vain shadow (虛影). Because Tang Yao discerned the law of the sun and moon and taught it to the people, the grace of Heaven and the principle of Earth were first given to humankind." The remainder is omitted. Jeongyeong, Gyoun 1:26) That the Jeongyeong emphasizes the preface to the Seojeon may be said to emphasize not only the mind but also the importance of the law of the sun and moon. (The Supreme Lord always said, "If you read the preface to the Seojeon (書傳序文) many times, you will attain the Dao; if you read the upper chapter of the Great Learning (大學上章) repeatedly, you will achieve sudden and thorough comprehension." The Supreme Lord's father, though unable to read it many times as instructed, read it ceaselessly, so that his wisdom grew bright and he often relieved the misfortunes of the villagers. Jeongyeong, Gyobeop 2:26) The law of the sun and moon, as shown in cyclical return, emphasizes that the sun and moon do not circulate automatically but require the intervention of an absolute being. The meaning of "grasping the mean (中)" found in the preface to the Seojeon contains the sense of resonating with the will of the absolute, 'earth (土),' in cyclical return. (精一執中, 建中建極 — "refine and unify, grasp the mean; establish the mean, establish the ultimate.") Even when the Five Phases are viewed as a pentagonal movement within a circle, in the case of the Five Phases with a fixed reference point, the action of earth (土) is interpreted as the concept of the "mean (中)" that serves merely to change direction. When the Five Phases are explained as a pentagonal movement within a circle, as in quantum mechanics, when earth (土) merely observes from the standpoint of an outside observer there is no reference point, so the cycling of the Five Phases proceeds smoothly; but from the standpoint of an internal participant, when a reference point arises, the cycle cannot proceed without the mediating action of earth. Moreover, 'earth' becomes five when viewed from the outsider's standpoint, but is rationally distributed among the four seasons when viewed from the insider's standpoint. (cited again from So Jae-hak, 「음양론에 있어 '중'의 개념 도입에 관한 연구」, 2008; So Jae-hak, 2008, 21, 28쪽) As for the relationship between the eight trigrams and the crescent, full, waning, and new moon, it is said that the new and full moon (the 1st and 15th days) correspond to Geon and Gon; the new crescent (the 8th and 23rd days) to Noe and Pung; the upper and lower crescents (the 3rd and 18th) to Gam and Ri; and the dark moon (the 13th and 28th days) to Gan and Tae. (五度而月魂生申初三日月弦上亥初八日月魄成午十五日望先天月分于戌十六日月弦下巳二十三日月窟于辰二十八日月復于子三十日晦后天月合中宮之中位一日朔, cited again from 「십오일언」, 『정역』, Lee Seung-su, 2008, 100, 218, 226쪽)
552)The Book of Changes (Zhouyi) states in the Shuogua (說卦) chapter and in the hexagrams Noehwapung and Sanjibak, among others, that the movement of the sun and moon is carried out according to the principle of calendrical numbers, but the Jeongyeok states more concretely that the seasons and solar terms (時候氣節) are the governance of the sun and moon. It is said that time is formed by the virtue of the sun and moon and the apportionment (分) of Heaven and Earth. (時候氣節日月之政, 『정역』, 제팔장; Lee Hyeon-jung, 「陰陽五行原理의 『正易』的理解」, 『주역연구』 Vol.4 No.-, 한국주역학학회, 1999, 9-10쪽.) In the Book of Changes, 'spirit (sin)' is mentioned three times while 'gwisin (ghosts and spirits)' is mentioned continually; since 'spirit' is mentioned in the guise of a singular God related to creation, in the case of the Book of Changes the spirit appears as the singular God, the Supreme Lord, dwelling in the sun, while gwisin appear as the divine beings who receive the Supreme Lord's command and dwell in the moon. (Han Jang-gyeong, 『주역정역』, 삶과 꿈, 2001, 222~223쪽) Therefore knowing the principle of the sun and moon may be said to come next after the wisdom of wielding the energy of Heaven and Earth. (其次與日月同有弦望晦朔之理, Jeongyeong, Jesaeng 43)
553)The symbolism of the Cheonggye Pagoda can be extended to all formless time and space. (Sin Yun-gi, 「人然, 自然, 天然, 그리고 超然」, 『상생문화』 2,3호, 전국대진연합회, 1995, 13~15쪽)
554)The influence of the sun and moon is beyond description. To cite only the most important point: why the moment of a baby's birth becomes a decisive juncture determining the course of this life can be understood only by knowing the workings of the sun and moon. Eugen Jonas claims that by reckoning where the moon stands in the sky at the time of conception, one can accurately predict the sex of the fetus. (Lyall Watson, 『초자연』 1편, trans. Park Mun-jae, 인간사, 1991, 110-125쪽)
555)According to Laozi, all things manifest in this world in the form of mutually opposing paired concepts, that is, in the form of daedae (correlative opposition). Laozi possesses a Laozian doctrine of pre-established harmony comparable to that of Leibniz. (Kang Sin-ju, 2004, 223~225쪽) The importance of correlativity (daedae) lies in the fact that, owing to correlativity, the modern ontology of identity is transformed into a contemporary ontology of difference, and the modern science that cannot admit exceptions becomes the abundant science of the twenty-first century that includes contingency. (Kang Sin-ju, 2004, 186~189쪽)
556)This is because Eumyang Hapdeok may be said to be the act of bringing yin and yang into alignment at the initialization condition so as to reach a bifurcation point, as seen in the World Cup cheering example [Figure 3.15], a case from complexity science.
557)Jeongyeong, Gyoun 1:66
558)From Hollywood films to video games today, the criterion that distinguishes the new generation from the older generation, and the East from the West, may be said to be a matter of perspective: whether a collective problem is seen as an individual problem or as a collective problem. It is said that the East and the older generation, who once viewed collective problems only as collective problems, are now finding a new outlet by resolving collective problems as individual problems under the influence of Hollywood films and Westernization. In Korea there has long existed literature in which an individual resolves a collective problem, such as the 『박씨전』 (Tale of Lady Bak) and the works concerning An Yong-bok in relation to Dokdo, and this is reflected today in films such as 「태극기 휘날리며」 (Taegukgi). An Yong-bok sublimated into a national task the effort to resolve the Dokdo issue, which he had begun on account of his personal poverty. (Kwon Do-gyeong, 「안용복 문화콘텐츠의 존재양상과 독도 영유권분쟁 대응사적인 의미」, 『한국언어문학』, Vol.66. No.-, 한국언어문학회, 2008, 209~210쪽, and interview)
559)This is because, by the nature of the Five Phases, libertarianism may be regarded as akin to 'water,' as in <Table 3.5>. As shown in [Figure 3.16], for the hysteric discourse and liberalism to proceed to utilitarianism there is the tension of wood-overcoming-earth and earth-overcoming-water (mokgeuk-to, togeuk-su); in the movement from receiver to product there is the sanggeuk (mutual conquest) relationship between freedom (water) and community (fire); and again, in proceeding to social contractarianism, the position of truth, there is a circulatory obstacle arising from position. Therefore, to overcome the obstacles in each domain, circulation can be set in motion only by passing through Eumyang Hapdeok, the initializing balancing action. The same principle applies to the other economic ethics and discourses.
560)It may be said to resemble the hysteric discourse's inability to speak the truth. (Kang Eung-seop, 2009, 108~11)
561)Economic motivation was regenerated through the re-initialization work of imposing necessity upon gambling, which arises by chance.
562)It is said that the core of Daoist thought is the concept of self-organization spoken of in complexity science. Cyclical return is not repetition; cyclical return is the ceaseless creation of novelty. Laozi presented a science that includes contingency earlier than the contemporary complexity science of the twenty-first century. (Choi Chang-hyeon and Lee Gwang-mo, 「복잡성과학과 도가 사상의 비교연구」, 『학술저널』, 한국행정학회, 2001, 153쪽)
563)The definition of a complex system as one in which "the sum of the parts is greater than the whole" becomes the key to solving the problem of utilitarianism, which takes the sacrifice of a minority for granted. Haewon Sangsaeng becomes the fluctuation of a complex system, such that the energy of a single person can obstruct the energy of Heaven and Earth, thereby resolving the grievances of the minority.
564)It is said that the content of loyalty and filial piety as discussed by scholars since the Yusin regime has caused the thought created to support the centralized authority of the Chinese Han dynasty (漢代) to be mistaken for the fundamental thought of our nation and people. (Kim Chung-yeol, 『김충열 교수의 유가윤리강의』, 예문서원, 1994, 15쪽) In Daesoon thought, loyalty, filial piety, and chastity are said to form the center of the moral human ideal among the moral, faith-based, and ideal human models. (Ju Hyeon-cheol, 「대순사상(大巡思想)의 인간론 소고(小考)」, 『대순회보』 Vol.126 No.-, 대순진리회 여주본부도장, 2011, 101~108쪽)
565)As for Nietzsche's eternal recurrence and Buddhist transmigration and rebirth, the latter may be seen as having influenced Nietzsche, a representative thinker of modern Western philosophy. Nietzsche likens humanity's awakening to eternal recurrence to the spirit that was a camel becoming a lion of the desert through the confirmation of the death of God. The death of God, who until now has bestowed all meaning and value upon human existence, is equivalent to realizing that human existence is brought about not by divine creation but by the Buddhist law of cause and effect. Realizing the eternal recurrence in which good and evil are determined not by God but by human retribution for one's deeds, Nietzsche learns from the Buddhist doctrine of transmigration a way of affirming life. (Kim Jin-hwan, 「불교의 윤회전생과 Nietzsche의 영겁회귀에 대한 고찰」, 『논문집』, 건국대학교, 1974, 15쪽)
566)Sinin Johwa appears as the feedback that maintains circulation, as seen in the World Cup cheering example [Figure 3.15], a case from complexity science. As seen in the World Cup cheering example, feedback is not only negative feedback but also positive feedback, and in the case of positive feedback it can bring about rapid, large-scale development.
567)It may be called a feedback action. The feedback action of clarifying what is wrong appears on the surface to be negative feedback, but as a result it comes to play a role akin to positive feedback that praises good conduct, thereby changing society very quickly in a highly positive direction.
568)Viewed through Lacan's four discourses, social contractarianism may be regarded as 'metal' by the nature of the Five Phases, as in <Table 3.5>, and therefore coincides with the 'analyst's discourse.' As shown in [Figure 3.16], for the 'analyst's discourse' and social contractarianism to proceed to liberalism, the receiver, there are mutually opposing elements, and in proceeding to utilitarianism or communitarianism, sanggeuk (mutual conquest) and positional obstacles appear, so that circulation continues only when Sinin Johwa, the maintaining action of circulation, takes place. For Lacan, 'metal' is the Real, so only the Real can accurately deliver positive and negative feedback in accordance with reality.
569)Applying the same rule even to one's parents may be regarded as powerful feedback.
570)Ansim (peace of mind) and Ansin (peace of body), the creed of Daesoon truth, can also be interpreted in terms of the principle of cyclical return. Ansim and Ansin may be related to the state of balance that seeks to reach the center of the circle, while Seong-Gyeong-Sin (sincerity, reverence, faith) may be related to the ceaseless will to set the circle circulating. The seong (誠, sincerity) of Seong-Gyeong-Sin is used in the Doctrine of the Mean together with do (道, the Way) and jung (中, the mean).
571)Confucius held that, in all relations between the natural world and human society, reaching junghwa (equilibrium and harmony) is the most normal and ideal state. It may be said that the aim of Confucius's economic thought, too, was to bring all the constituent elements of society into junghwa through the economy. Confucius's economic thought is represented by a stance of junghwa (中和) in the relationship between rulers and common people. The content of Confucius's pronouncements consists for the most part of the character and qualities that a capable ruler must possess and, through these, the preservation of the lives and property of the common people. The doctrine of the mean was not the exclusive possession of Confucius in the Spring and Autumn period; it was already contained in the phrase "sincerely grasp the mean (允厥執中)" used when the sage-king Yao abdicated to Shun. Yet it may be said that the conflict-ridden circumstances of Confucius's age made the doctrine of the mean all the more necessary. (Lee Yeong-chan, 「공자의 경제사상과 노동관」, 『한국학논집』 Vol.38 No.-, 계명대학교한국학연구소, 2009, 89~90쪽)
572)Viewed through Lacan's four discourses, junghwa-oriented utilitarianism may be regarded as 'wood' by the nature of the Five Phases, as in <Table 3.5>, and therefore coincides with the 'master's discourse.' As shown in [Figure 3.16], for the 'master's discourse' and utilitarianism to proceed to communitarianism, the receiver, there are mutually opposing elements, and in proceeding to liberalism or social contractarianism, sanggeuk (mutual conquest) and positional obstacles appear, so that circulation continues only when Haewon Sangsaeng, the maintaining action of circulation, takes place. For Lacan, 'wood' is the Imaginary, so only Haewon Sangsaeng can accurately play the role of the attractor of emergent action.
573)Today, those who advocate loyalty-filial piety-chastity, capitalism, and communism, the utilitarian economic ideologies, are regarded by postmodernists as ideologues or metaphysicians who assert grand narratives.
574)In complexity science, junghwa refers to performing the action of an attractor in order to reach the bifurcation point at which emergence from disorder into order begins, as seen in the World Cup cheering example [Figure 3.15].
575)If, after Eumyang Hapdeok—the balancing of yin and yang across the whole environment—Sinin Johwa took only defensive measures through positive or negative feedback, then Haewon Sangsaeng, like the master's discourse in <Table 3.5>, refers to actively leading change oneself, taking the initiative even when reluctant amid difficult circumstances. In particular, the act of creating a fluctuation in the complex system by resolving the grievances of the minority—the weak point of utilitarianism—and thereby bringing great change to the entire system may be called Haewon Sangsaeng.
576)The Eastern view of nature possesses a continuity of being compared to the Western view of nature. The West, too, before the establishment of modern science, was similar to the East. Just as Buddhism transformed through diverse themes such as the harmony of paternity and maternity, the worldview of the Book of Changes, unlike modern science, emphasizes the continuity of being, so that the property by which goods move of their own accord may be called the yuhaeng (flowing) property of goods. (Tu Weiming, 「존재의 연속성: 중국의 자연관」, in J. Baird Callicott and Roger T. Ames, eds., 『자연 그 동서양적 이해』, trans. Lee Jeong-bae and Lee Eun-seon, 종로서적, 1989, 103~136쪽) The yuhaeng view of goods may be said to be equivalent to a free communitarianism that integrates communitarianism and its polar opposite, liberalism. William James said, "The community stagnates without the impulse of the individual; the impulse dies away without the sympathy of the community." In Korea's period of enlightenment, the communitarianism of Western Religion (Seogyo) was a family-based communitarianism and liberalism that excluded those outside Western Religion, and it won the ardent support of the middle class (jungin) and merchants. (Lee Gyeong-jik, 「자유주의와 공동체주의의 만남: 한국사회와 기독교」, 『기독교사회 윤리』 Vol.6 No.-, 한국기독교사회윤리학회, 2003, 137, 149~150쪽)
577)Viewing Dotong Jingyeong through complexity science, it can be seen, as in [Figure 3.15], as a process in which order is created out of disorder and settles into a new order. If Haewon Sangsaeng is, as a fluctuation, the act of seeing the truth and overcoming difficulty even when one is in a hard situation, then Dotong Jingyeong carries the sense of attuning oneself to what has been brought forth by the system through emergence.
578)Today, those who advocate loyalty-filial piety-chastity, capitalism, and communism, the utilitarian economic ideologies, are regarded by postmodernists as ideologues or metaphysicians who assert grand narratives.
579)Human beings were originally important beings, but they are reborn once again as injon (human nobility). (Go Nam-sik, 「統合的三界觀과 地·人관계의 人尊論理」, 『대순사상논총』 Vol.14 No.-, 대진대학교 부설 대순사상학술원, 2002) Since human beings may be said to stand in a mother-son relationship with the earth, for the son to honor the mother-earth may be regarded as the process of overcoming the Oedipus complex and being reborn as a true adult. (Jeong Un-chae, 2005, 10쪽)