本文旨在通過對周敦頤(1017-1073)的《太極圖說》中圖像本身的結構進行硏究, 而確定以“太極圖”的特點作爲形而上學(存有論)的宇宙論, 而不是眞正一個生成論的 宇宙論(“宇宙發生論”)幷槪述一些衍生的問題。爲確定以“太極圖”的特點作爲形而上 學的宇宙論, 本文顯示, “ 太極圖” 的流程結構具有“ 垂直對稱(verticalsymmetry)”和“同構重複(isomorphicrepetition)”的特徵。這中業已暗涵周敦頤的圖像學顯具一種形而上學的特徵。 朱熹(1130-1200)也似乎把“太極圖”解釋爲反映宇宙的形而上學結構的圖像, 而不是模倣宇宙生長的圖像。本文以朝鮮李滉(1502-1571)和鄭之雲(1509-1561)的《天命新圖》作爲支持我們對周敦頤·朱熹的“太極圖”理解的最佳例子之一。 總之, 本文提出, 周敦頤的“太極圖”和朱熹的形而上學解釋起到新儒家思想後期展開的啓動作用。

This paper aims to define the characteristics of Zhou Dunyi`s (1017-1073) “Taijitu” (Diagram of the Great Ultimate) as a metaphysical cosmology rather than a cosmogony through an examination of the constitution of the Diagram itself, and to overview some derivative problems. It shall be shown that the flowchart of the Diagram has the structure of vertical symmetry and isomorphic repetition, which indicates that Zhou Dunyi`s iconology was originally intended as a sort of metaphysics. Zhu Xi also seems to interpret the Diagram as the metaphysical structure of the cosmos rather than a mimetic diagram of the real cosmic generation. This paper regards Yi Hwang (1501-1570) and Jeong Ji-un`s (1501-1561) “Cheonmyeong sindo” (New Diagram of the Heavenly Mandate) as one of the best examples to support the following interpretation of Zhou`s and Zhu`s ideas on the “Taijitu.” In conclusion, this paper will suggest that Zhou`s Taijitu shuo and Zhu Xi`s metaphysical interpretation of it initiated the later unfolding of Neo-Confucianism. [Article in Chinese]