이 글은 관자 4편과 할관자 의 氣化宇宙論을 탐구하는 것을 목적 으로 한다. 그리고 이와 동시에 왜 이들의 기화우주론이 그 이후 지속적으로 발 전하지 못하고, 여씨춘추 와 회남자 에서 道氣二元論으로 바뀔 수밖에 없었는 지에 대한 이유들을 찾아내고자 한다. 사실 노자 의 道와 우주생성론이 형성된 이후, 장자 나 황제사경 및 관자 4편이나 할관자 등 道家나 黃老學派에서는 이를 사회ㆍ정치에 적용하려는 의 미확장이나 구체화 작업을 진행했다. 그러나 노자 의 道 개념을 중심으로 그 의미를 확장했던 장자 나 황제사경 과는 달리 관자 4편이나 할관자 는 그 道를 氣개념으로 대체시켜 이해하려는 시도를 진행했다. 물론 아직은 道와 氣(精氣ㆍ元氣) 개념이 뒤섞여 혼란스럽지만, 이러한 시도는 어떻게 하여 ‘無에서 有가 생성되는가’라는 의문, 혹은 ‘無形의 形而上의 실체가 어떻게 有形의 形而下의 질료로 전환될 수 있는가’라는 물음에 대한 해답을 찾 으려는 노력이라는 점에서 의미가 있는 것이다. 관자 4편과 할관자 는 이에 대한 그들의 노력을 잘 보여준다. 본체계와 현상계를 단일개념(氣)으로 설명함 으로써 그 이전 우주생성론이 지닌 결절을 메우고자 하는 것이다. 그러나 이들의 작업도, 더 이상 진행되지 못하고 여씨춘추 와 회남자 에서는 道氣二元論으로 전환되고 만다. 그 이유는 대체로 네 가지로 정리할 수 있다. 첫째, ‘어떻게 질료적인 성질을 지닌 氣가 우주만물을 생성할 수 있는가?’라는 질문에 대답할 수 없었다. 둘째, 추연의 오행상승설과 상생설이 지닌 문제와 관 련된 것으로, 자연세계와 인간세계를 동일한 작동방식으로 설명하면 인간세계는 자연세계의 운행방식에 따를 수 밖에 없고, 만약 그렇게 된다면 인간의 의지적 노력(善政)은 의미가 없거나 줄어들 수 밖에 없다. 관자 4편이나 할관자 에서 말하는 氣적인 작동방식도 이와 마찬가지인 것이다. 셋째, 비록 관자 4편이나 할관자 가 당시의 천하통일에 대한 추세에 부응하 여 법가ㆍ유가ㆍ묵가ㆍ병가 등의 장점을 흡수했지만, 그러나 여전히 원시도가의 무위설을 주된 정치학설로 삼았기 때문에 인사의 중요성을 홀시했다. 바로 이들 의 관점 때문에, 그들이 주장하는 氣論의 가치도 상대적으로 무시되었을 수도 있었다. 넷째, 氣一元論은 인간의 사회계급상 평등성을 주로하기 때문에, 당시의 계급체계, 즉 왕(천자＝군주)－신하－백성이라는 층차적 구별을 요구하는 시대 적 요청에 적합하지 못했다. 특히 강력한 황제 일인독재를 통해 혼란한 전국상 황을 하루 속히 종결시키고자 하는 시대적 요청에 합리적으로 대응하지 못했던 것이다. 그래서 이후에 황제의 절대권을 道에서 찾고자 한 ‘道氣二元論’이 나타 나게 되고, 또 ‘天’에서 찾고자 한 동중서의 논의가 등장하게 되었던 것이다.

The goal of this article is to study the cosmology of Qi-Hua of Guan-Zi’ four-chapters and Jie-Guan-Zi. And in this I also will search for reasons why continuously didn’t develop these the cosmology of qi-hua after this, and why was changed to the dualism of Dao-Qi (道氣二元論) in Lu-Shi-Chun-Qiu( 呂氏春秋) and Huai-Nan-Zi( 淮南子). In fact, After Lao-zi( 老子)’ Dao(道) and Yu-Zhou-Sheng-Cheng-Lun (宇宙生成論) was formed, Zhuang-Zi( 莊子), Huang-Di-Si-Jing( 黃帝四經), Guan-Zi’ four-chapters, and Jie-Guan-Zi etc’ Taoist school(道家) and Huang-Lao school(黃老學派) progressed them the expansion of meaning and the work of embodiment which is apply to society and politics. But Zhuang-Zi and Huang-Di-Si-Jing expanded the meaning focus on Lao-zi’ Dao. On the other hand, Unlike these, Guan-Zi’ four-chapters and Jie-Guan-Zi understanded as substitute Qi’ concept for the Dao. Of course, Yet Dao and Qi(Jing-Qi精氣ㆍYuan-Qi元氣)’ concept were in disorder, but a trial like this have a meaning in some respects which search for an answer about a question like next, that is, ‘how made being(有) from nothing(無)?’, or ‘how made physical matter of form out of metaphysical substance of formless?’ Guan-Zi’ four-chapters and Jie-Guan-Zi give well expression their effort for this. They filled in faults of Yu-Zhou-Sheng-Cheng-Lun before this time as explain between the world of the substance and a world of a phenomenon as a singular concept(Qi). But Their work discontinued. In Lu-Shi-Chun-Qiu and Huai-Nan-Zi, It converted as the dualism of Dao-Qi. The cause is four. The first, It could not answer a question like next, that is, ‘How a material Qi can created all things in the universe?’ The second, As questions which were related to Wu-Xing-Xiang-Sheng-Shuo(五行相勝說) and Xiang-Sheng-Shuo(相生說) of Zou-Yan, If we explain between the world of nature and the world of human as a same mechanism, A human’ willed efforts are meaningless, or decrease. Because Human only follow the law of nature. The Qi’ mechanism of Guan-Zi’ four-chapters and Jie-Guan-Zi is the same. The third, Meet a tendency of unify a country of at that time, Although Guan-Zi’ four-chapters and Jie-Guan-Zi absorbed advantages of Fa-Jia(法家), Ru-Jia(儒家), Mo-Jia(墨家), and Bing-Jia(兵家), but they neglect human affairs’ importance. Because they yet accepted the theory of Wu-Wei(無爲說) as a their political theory. On account of their a view-point like this, The theory of Qi’ value which they insisted on also was perhaps reduced. The forth, On account of the monism of Qi(氣一元論) pursue equality of a social grade, It unfited that at that time the class system, that is, the king(an emperor＝a monarch)-a subject-the nation which demanded a classical difference. Specially It didn’t meet the demands of the time which ended conditions of the war situation through imperial one-man dictatorship. Therefore after this, there appears the dualism of Dao-Qi which search for the absolute power of emperor in Dao, Also show up Dong-Zhong-Shu(董仲舒)’ theory which search for it in the heaven.

The goal of this article is to study the cosmology of Qi-Hua of Guan-Zi’ four-chapters and Jie-Guan-Zi. And in this I also will search for reasons why continuously didn’t develop these the cosmology of qi-hua after this, and why was changed to the dualism of Dao-Qi (道氣二元論) in Lu-Shi-Chun-Qiu( 呂氏春秋) and Huai-Nan-Zi( 淮南子). In fact, After Lao-zi( 老子)’ Dao(道) and Yu-Zhou-Sheng-Cheng-Lun (宇宙生成論) was formed, Zhuang-Zi( 莊子), Huang-Di-Si-Jing( 黃帝四經), Guan-Zi’ four-chapters, and Jie-Guan-Zi etc’ Taoist school(道家) and Huang-Lao school(黃老學派) progressed them the expansion of meaning and the work of embodiment which is apply to society and politics. But Zhuang-Zi and Huang-Di-Si-Jing expanded the meaning focus on Lao-zi’ Dao. On the other hand, Unlike these, Guan-Zi’ four-chapters and Jie-Guan-Zi understanded as substitute Qi’ concept for the Dao. Of course, Yet Dao and Qi(Jing-Qi精氣ㆍYuan-Qi元氣)’ concept were in disorder, but a trial like this have a meaning in some respects which search for an answer about a question like next, that is, ‘how made being(有) from nothing(無)?’, or ‘how made physical matter of form out of metaphysical substance of formless?’ Guan-Zi’ four-chapters and Jie-Guan-Zi give well expression their effort for this. They filled in faults of Yu-Zhou-Sheng-Cheng-Lun before this time as explain between the world of the substance and a world of a phenomenon as a singular concept(Qi). But Their work discontinued. In Lu-Shi-Chun-Qiu and Huai-Nan-Zi, It converted as the dualism of Dao-Qi. The cause is four. The first, It could not answer a question like next, that is, ‘How a material Qi can created all things in the universe?’ The second, As questions which were related to Wu-Xing-Xiang-Sheng-Shuo(五行相勝說) and Xiang-Sheng-Shuo(相生說) of Zou-Yan, If we explain between the world of nature and the world of human as a same mechanism, A human’ willed efforts are meaningless, or decrease. Because Human only follow the law of nature. The Qi’ mechanism of Guan-Zi’ four-chapters and Jie-Guan-Zi is the same. The third, Meet a tendency of unify a country of at that time, Although Guan-Zi’ four-chapters and Jie-Guan-Zi absorbed advantages of Fa-Jia(法家), Ru-Jia(儒家), Mo-Jia(墨家), and Bing-Jia(兵家), but they neglect human affairs’ importance. Because they yet accepted the theory of Wu-Wei(無爲說) as a their political theory. On account of their a view-point like this, The theory of Qi’ value which they insisted on also was perhaps reduced. The forth, On account of the monism of Qi(氣一元論) pursue equality of a social grade, It unfited that at that time the class system, that is, the king(an emperor＝a monarch)-a subject-the nation which demanded a classical difference. Specially It didn’t meet the demands of the time which ended conditions of the war situation through imperial one-man dictatorship. Therefore after this, there appears the dualism of Dao-Qi which search for the absolute power of emperor in Dao, Also show up Dong-Zhong-Shu(董仲舒)’ theory which search for it in the heaven.

Dao(道), Jing-Qi(精氣), Yuan-Qi(元氣)), The Cosmology of Qi-Hua(氣化宇宙論), The Dualism of Dao-Qi(道氣二元論)