CAJ | 학술논문

从先秦至西汉武帝时期，《周易》经历了从“卜筮之书”到“经书”，从“稽疑”到穷究“天人之道”的转变。西汉初期属于祖师《易》阶段，诸位祖师多著有《易传》，它们为西汉中后期经学《易》的成立和发展奠定了基础。汉初易学以自然哲学的阴阳天道观为主导，而包含了对于人事的说理。可以确定，帛书《易传》的制作晚于今本，且前者对于后者的抄录现象十分严重，而汉初诸《易传》可能也是如此。武宣时期，《周易》不但在朝廷及精英的层面上实现了“经书”性质及其地位的大转变，而且其师法和家法的传统亦得以迅速确立和展开。自丁宽至于施、孟、梁丘三家，《易》章句之学兴起，彼时的章句简明扼要，不过“训故（旨趣）举大谊（义）”而已；而随着京氏《易》立于学官，《易》阴阳灾异说也泛滥于元成之世。哀平时期，《易纬》诸书兴起，它们是谶纬思潮流行的结果。此外，《易林》和《太玄》二书也值得重视，它们既是仿经之作，也是造经之作，同时反映出汉人对待经典的态度。
종선진지서한무제시기，《주역》경력료종“복서지서”도“경서”，종“계의”도궁구“천인지도”적전변。서한초기속우조사《역》계단，제위조사다저유《역전》，타문위서한중후기경학《역》적성립화발전전정료기출。한초역학이자연철학적음양천도관위주도，이포함료대우인사적설리。가이학정，백서《역전》적제작만우금본，차전자대우후자적초록현상십분엄중，이한초제《역전》가능야시여차。무선시기，《주역》불단재조정급정영적층면상실현료“경서”성질급기지위적대전변，이차기사법화가법적전통역득이신속학립화전개。자정관지우시、맹、량구삼가，《역》장구지학흥기，피시적장구간명액요，불과“훈고（지취）거대의（의）”이이；이수착경씨《역》립우학관，《역》음양재이설야범람우원성지세。애평시기，《역위》제서흥기，타문시참위사조류행적결과。차외，《역림》화《태현》이서야치득중시，타문기시방경지작，야시조경지작，동시반영출한인대대경전적태도。
From the pre-Qin times [ i.e., before 221 BCE] to the era of Emperor Wu （ r. 141-87 BCE）, the Zhou Changes experienced a transformation from a ＂divination manual＂ to a ＂classic＂, from ＂solving doubts＂ to ＂revealing the Dao （Way） of heaven and man＂. The early Western tfan （ 202 BCE-9 CE ） belongs to the period of progenitors＇ teachings of the Changes, each of whom contributed their Commentaries on the Changes, which became the basis for the establishment and development of the Classical Changes in mid and late Western Han. The Dao （ Way ） of heaven based on yin-yang theory and natural philosophy played a major role in the scholarship on the Changes in early Western Han, in which discussions of human affairs were also included. Certainly, the Mawangdui silk version of the Commentaries on the Changes dated later than the received version and a considerable part of the former was copied from the latter, the variety of the Commentaries of the early Western Han might be the same case. From the reign of Emperor Wu to the era of Emperor Xuan （ r. 74-49 BCE ）, the Zhou Changes not only realized canonization and promotion of position in the imperial court and elites, its modes of masters ＇ teachings and family transmissions were also rapidly established and unfolded. From Ding Kuan to the three branches of Shi Chou, Meng Xi, and Liangqiu He＇ s Yi learning, sentence by sentence interpretations of the Changes rose, but their explanations are concise. After Jing Fang＇ s （ 77-37 BCE ） Yi learning was officially admitted, the theories correlating natural omens to emperor＇s ruling overflew during the reign of emperors Yuan to Cheng （48-7 BCE}. From emperors Ai to Ping （25 BCE-6 CE）, books related to the Apocrypha of the Changes [ Yiwei] were in vogue, a result from the prevalence of the current of prophesy verification. Additionally, the Yilin （ lit., Forest of the Changes） and Taixuan （ Great Mystery） are worthy of being emphasized in that both of them are attributed to imitation and creation of the classics which simultaneously reflected Han people ＇ s attitude to classics.