Abstract

In this paper, I examine some interpretation of the clause, “the Change (易) has the Supreme Ultimate (太極), which produces Yin and Yang (I Ching; Xicizhuan(繫辭傳) Vol. 11),” performed by Joseon Confucian scholars. In the process, I attempt to demonstrate the characteristics of their theories of the Supreme Ultimate. Much of Joseon neo-confucian scholars' discussions of the clause “the Change has the Supreme Ultimate” is based on Zhu Xi's interpretation of the clause in Yi- xue-qi-meng(易學啓蒙). There Zhu Xi adapts the first and the second diagrams in Zhou Dun Yi(周敦頤)'s 「Taijitushuo(太極圖說)」 to explain the meanings of “the Change has the Supreme Ultimate” and “it [the Change] produces Yin and Yang.” Among Joseon scholars, there are two major views on the interpretation of “the Change has the Supreme Ultimate”; one emphasizes the presiding and transcendental qualities of Li (理); the other concentrates on the inseparability of Li and Qi (氣) and the immanence of the Supreme Ultimate. In general, the former advocates Zhu Xi's theory. While most neo-Confucian scholars in Joseon dynasty discuss “the Change has the Supreme Ultimate” in relation to 「Taijitushuo(太極圖說)」, the scholars of Pragmatic School in late Joseon dynasty apply more practical approaches. For example, they identify the Supreme Ultimate with Polaris, and regard it as the most primitive Qi or as the Middle Way (中). Although the neo-Confucianists and the pragmatic scholars in Joseon dynasty differ in interpreting “the Change has the Supreme Ultimate,” I conclude, they both try to synthesize the study of Image & number(象數學) and the study of the Righteousness (義理學) in order to increase humanity.