This is the journal-format version (Original Article, IMRAD) of Part Two of the 局·面·局回 cycle, restructured from the essay edition (June 26, 2026) according to the submission guidelines of the Journal of Sasang Constitutional Medicine. Essay edition: Whom Does 鄙薄貪懦 Strike?

Title Page

Title — A Study on the Contact Membrane and Mutual Constitution of the Hardened Guk: Focusing on the Impossibility of Sang and the Structure of Encroachment in the Dokhaeng-pyeon of Gyeokchigo

Article type — Original Article

Author — Choi, Jang-hyuk (Dongjedang Korean Medicine Clinic)

Corresponding author — Choi, Jang-hyuk. Dongjedang Korean Medicine Clinic, 88 Dongsan-ro, Dong-gu, Incheon, Republic of Korea. Tel: +82-32-765-7733. Fax: +82-32-773-7734. E-mail: [email protected]

Running head — The Membrane of the Hardened Guk

Disclosure — This paper is not a dissertation; no funding was received; the author declares no conflict of interest.

Abstract

Objectives: To clarify the nature of the contact membrane (面) that the hardened guk (局, bibaktamna) forms with the flowing guk (chungsin-yeomhae): whether it is merely a bad relation or the collapse of relation itself.

Methods: The Dokhaeng-pyeon (獨行篇) and Gonjam (坤箴) of Gyeokchigo (格致藁, 1940 first edition), the Seongmyeong-ron (性命論) and Sadan-ron (四端論) of Dongui Suse Bowon (東醫壽世保元, Sinchuk edition), and Dongui Sasang Chobon-gwon (東醫四象初本卷) were collated and analyzed through the guk–jang–myeon (局場面) fluid-ontology framework of prior studies, focusing on the myeon.

Results: First, chungsin-yeomhae and bibaktamna are two states of one guk (互爲), and the hardened guk misreads the other's virtue as injury—the epistemic sealing (闇辨) of the first part extended outward. Second, the myeon is by nature the place of mutual becoming (相), yet the hardened guk cannot form 相: the negation lies in the guk itself (本無, 自無), not in the partner. Third, this impossibility of 相 converts into encroachment (凌·傾·賊·掩), triggered by the slightest disparity (粗有一長). Fourth, the encroachment hardens into technique (術), is covert (陰賊), and flips posture by the other's power (予奪). Fifth, 互爲 unfolds into a social web of position (地局·處勢) in which guk ceaselessly trade places (進退·先後).

Conclusions: The hardened guk's membrane is not a bad relation but the collapse of relation as such; yet the opposing flowing guk's ceaseless cultivation (益修) keeps the 互爲 from closing to either side, and this not-closing is the seed of gukhoe (局回).

Key words: Medicine, Korean Traditional; Sasang Constitutional Medicine; Philosophy, Medical; Personality; Interpersonal Relations; Self-Control

Ⅰ. Introduction

This study, as Part Two of the 局·面·局回 cycle treating 鄙薄貪懦 (bibaktamna) in the Gyeokchigo (格致藁), examines the 面 (myeon—the contact membrane), the place where the hardened 局 (guk) touches another 局. Part One looked at the hardened 局 from within and argued that 鄙薄貪懦 is not a separate species of wrongdoer but one who has himself discarded (棄) even the virtue he was born least endowed with, its essence lying in an epistemic sealing (闇辨) that cannot see one's own mind-will clearly; and it closed leaving open the proposition that the hardened 局 does not live alone1). So long as the very definition of 鄙薄貪懦 is a relational term (關係語)—棄禮·棄義·棄智·棄仁—the moment a 局 stands, it necessarily touches another.

The 面 is the membrane where two 局 actually meet. In the 局/場/面 fluid ontology, 局 is the configuration each stands in before any encounter, 場 the relational space generated when two 局 collide, and 面 the membrane where their surfaces meet; of these, 場 and the seeing within it (察; 眼孔) were treated in two prior studies2,3), so this study sets 場 aside as a non-axis and treats only 局 and the 面 it produces.

Scholarship on the Gyeokchigo has been led by the yeokhak (易學) line running from Kim Man-san4) to Lim Byeong-hak5); on 鄙薄貪懦, Yun Deok-yeong and Go Byeong-hui6) examined philologically the correspondence of the 鄙薄貪懦 persons with 忠信廉解, and Bae Yeong-sun7) organized it as a typology of the common many (衆人). Prior research, however, has concentrated on the type and attribution of the individual 鄙薄貪懦, leaving empty what happens where that 局 touches another—the relational dynamics of the 面. This study notes that the Dokhaeng-pyeon (獨行篇) is itself the text of the 面: it records, as under a microscope of the membrane, whom the 鄙薄貪懦 person resents (怒), what mind rises in him (凌·傾·賊·掩), and by what technique he strikes whom (術). The thesis stands in a single line: the 面 is by nature the place of 相 (sang—mutual becoming), yet in the hardened 局 the 相 itself becomes impossible, and that impossibility converts (轉化) into encroachment (凌·傾·賊); the membrane of the hardened 局 is not a bad relation but the collapse of relation as such.

Ⅱ. Materials and Methods

1. Materials

The Gyeokchigo was read in the 1940 first edition compiled by Han Du-jeong1), with the 獨行篇 and 坤箴 (Gonjam) as the chapters analyzed; the 獨行篇 is taken as the earliest-composed text of the Gyeokchigo following the philological finding to that effect8). The 性命論 (Seongmyeong-ron) and 四端論 (Sadan-ron) of the Sinchuk-edition Dongui Suse Bowon (東醫壽世保元, 1901)10) and, for constitutional attribution, the Dongui Sasang Chobon-gwon (東醫四象初本卷)9) were also used.

2. Analytic Frame — the Guk–Jang–Myeon Fluid Ontology

The 局/場/面 fluid ontology is a modern analytic frame established in two prior studies2,3), not a concept of the source texts. Where Part One treated the inside of 局, this study treats its outer face, folding 場 away as a non-axis. The key concept that opens the 面 is 相 (mutual becoming), operationally defined here as the condition under which a relation is constituted by two 局 giving to each other.

3. Method

The analysis proceeded in three steps: (1) establishing and directly translating the 獨行篇 and 坤箴 passages; (2) arranging by argument the 鄙薄貪懦–忠信廉解 pairing (互爲), the four pairs of 相 (相成·相謀·相依·相得), the encroaching minds (凌·傾·賊·掩), and the techniques of encroachment (術); (3) reinterpreting the 面 through the fluid ontology. This is a literature-based, theoretical study.

Ⅲ. Results

1. 互爲 — Two Faces of One 局 in Opposition

The first key to reading the membrane is the pairing. The Dokhaeng-pyeon never leaves 鄙薄貪懦 alone but always sets 忠信廉解 (chungsin-yeomhae—loyalty [忠], trust [信], integrity [廉], discernment [解]) opposite them1).

忠者之行 鄙者必怒之者 以其直尺之小誼而自多而簡他也 信者之行 薄者必怒之者 以其彌縫之小諒而貴己而賤人也 廉者之行 貪者必怒之者 以其要名之小讓而必欲幷呑廣居也 解者之行 懦者必怒之者 以其誘人之小慧而必欲據取大位也 The conduct of the loyal—the mean man will surely resent it, [reading] in its small propriety of the straight ruler a self-magnifying that slights others. The conduct of the trustworthy—the shallow man will resent it. The conduct of the upright—the greedy man will resent it. The conduct of the discerning—the cowardly man will resent it.

The conduct of the loyal (忠者) the mean man necessarily resents (怒); the trustworthy (信者) the shallow man, the upright (廉者) the greedy man, the discerning (解者) the cowardly man. The pairing is exact—忠↔鄙, 信↔薄, 廉↔貪, 解↔懦. Lay over it the constitutional assignment from Part One9) (鄙 = 太陽人 Taeyang, 薄 = 少陽人 Soyang, 貪 = 太陰人 Taeum, 懦 = 少陰人 Soeum), and 忠 becomes the other face of the Taeyang, 信 of the Soyang, 廉 of the Taeum, 解 of the Soeum. That is: 忠信廉解 and 鄙薄貪懦 are not separate persons but two states of one 局—loosened and flowing, 忠信廉解; hardened and halted, 鄙薄貪懦. The same Taeyang, keeping propriety alive and flowing, is the loyal man; discarding propriety and hardening, the mean man.

Here the first sense of 互爲 (howi—mutual constitution) appears. The two 局 become themselves only through each other. Flowing becomes flowing against the ground of hardening, and hardening becomes hardening against the ground of flowing. So when the two meet at the membrane, the hardened 局, encountering the flowing one, comes for the first time to resent—without seeing it—what it has itself discarded.

The structure of the resentment says as much. Why the mean man resents the loyal, the Dokhaeng-pyeon gives as "because, in the small propriety of the straight ruler (直尺之小誼), [he] magnifies himself and slights others (自多而簡他)." But the self-magnifying and the slighting are not the loyal man's fault; they are the image cast in the mean man's eye. To a 局 hardened by the discarding of propriety, another's propriety appears as an insult aimed at himself. The first thing the hardened 局 does at the membrane is to misread (誤讀) the flowing 局's virtue as an injury. The 闇辨 of Part One—failing to see one's own mind-will—extends at the membrane into failing to see the other's virtue. The sealing does not end within; it leaks out at the contact membrane as resentment toward the other.

One distinction may be marked in advance. The 互爲 so far has been the ontological stratum in which two states of one 局 become themselves through each other. The 互爲 met again later (§5)—the advance-and-retreat (進退) and precedence-and-succession (先後) of position—is this same 互爲 unfolded into the social field: another scale, not another concept. We read one 互爲 at two scales.

2. The Hardened 局 Cannot Form 相 (Mutual Relation)

Of what is the membrane by nature the place? Of mutual becoming (相). The Dokhaeng-pyeon records that a person cannot stand alone but is necessarily made through one another, in four pairs—mutual completion, mutual planning, mutual reliance, mutual gain (相成·相謀·相依·相得). And all four are blocked in 鄙薄貪懦1).

鄙者之不肖 一身元無資身之策 則與之於相成者 本無可謀者也 貪者之不肖 萬念全爲肥己之圖 則與之於相謀者 自無可成者也 薄者之不肖 一心元無兼人之義 則與之於相依者 本無可得者也 懦者之不肖 萬行全爲役人之計 則與之於相得者 自無可依者也 The unworthiness of the mean man: having from the first no plan even to provide for his own person, with him in mutual completion there is fundamentally nothing to be planned. The greedy man, his every thought a scheme to fatten himself—in mutual planning nothing to be completed. The shallow man, having no rightness that embraces others—in mutual reliance nothing to be gained. The cowardly man, his every act a calculation to make others labor—in mutual gain nothing to be relied on.

The mean man, lacking even a plan to provide for his own person, offers nothing to plan with to one who would complete-with-him (相成); the greedy man, his every thought a scheme to fatten himself, offers nothing to complete to one who would plan-with-him (相謀); the shallow man, having no rightness that embraces others, offers nothing to gain to one who would rely-on-him (相依); the cowardly man, his every act a calculation to make others labor, offers nothing to rely on to one who would gain-with-him (相得).

The crux is the position of the negation. What is blocked is not the partner but the hardened 局 itself—as the text says again and again, 本無·自無, fundamentally-without, of-itself-without: the relation has not gone bad; the inside from which to relate is from the first absent. The 相成·相謀·相依·相得 are relational terms in which two 局 give to each other, and the hardened 局, its inside empty (資身之策·兼人之義—a plan for oneself, a rightness that embraces others), cannot fill its end of the relation. This is exactly what 坤箴 (Gonjam, a section of the Gyeokchigo) records of how capacity alone cannot make a person stand1).

雖有强力若無忠心 雖有才能若無敬心 雖有權衡若無恭心 雖有識見若無信心 Though one has strong force, if without a loyal mind; though one has talent, if without a reverent mind; though one has discernment, if without a respectful mind; though one has insight, if without a faithful mind.

Though one have strong force, if without a loyal mind; though one have talent, if without a reverent mind—that force and talent form no relation. Herein the tragedy of 鄙薄貪懦: the 局 cannot stand alone by nature, yet the hardened 局 has itself closed even the road of standing-together (相). And the closed place does not remain empty. The membrane that cannot be 相, the hardened 局 fills with encroachment. The next section is the mind of that encroachment.

3. The Minds That Rise at the Point of Contact — 凌·傾·賊·掩

When the hardened and the flowing 局 touch at the membrane, the mind that rises within the hardened one the Dokhaeng-pyeon records in a sharp parallel1).

鄙者之力粗有一長於忠者 則凌心必生也 故以忠而制鄙者 不可不益修力也 薄者之交粗有一長於信者 則傾心必生也 故以信而制薄者 不可不益修交也 貪者之局粗有一長於濟者 則賊心必生也 故以濟而制貪者 不可不益修局也 懦者之猷粗有一長於幹者 則掩心必生也 故以幹而制懦者 不可不益修猷也 If the mean man's force has even a slight advantage over the loyal, a mind of domination (凌心) necessarily arises; therefore to restrain the mean by loyalty, one must all the more cultivate one's force. If the shallow man's connections have even a slight advantage over the trustworthy, a mind of toppling (傾心) necessarily arises; therefore to restrain the shallow by trust, one must cultivate one's connections. If the greedy man's 局 has even a slight advantage over the relieving man's, a mind of predation (賊心) necessarily arises; therefore to restrain the greedy by the relieving virtue, one must cultivate one's 局. If the cowardly man's plans have even a slight advantage over the capable, a mind of eclipsing (掩心) necessarily arises; therefore to restrain the cowardly by capability, one must all the more cultivate one's plans.

If the mean man's force is even slightly above the loyal man's, a mind of domination (凌心) necessarily arises; if the shallow man's connections above the trustworthy, a mind of toppling (傾心); if the greedy man's 局 above the relieving man's (濟者, that is, 廉者), a mind of predation (賊心); if the cowardly man's plans above the capable man's (幹者, that is, 解者), a mind of eclipsing (掩心). 凌·傾·賊·掩 are the encroaching minds that surge up in the hardened 局 at the membrane, and their trigger is one thing only—"even a slight advantage" (粗有一長). The instant a disparity appears, the membrane tilts toward encroachment.

Here the Dokhaeng-pyeon records the flowing 局's response alongside. To restrain (制) the mean, use loyalty—but one must all the more cultivate one's force (益修力); to restrain the shallow, use trust—but cultivate one's connections (益修交); to restrain the greedy, use the relieving virtue—but cultivate one's 局 (益修局); to restrain the cowardly, use capability—but cultivate one's plans (益修猷). The decisive term is 益修 (iksu—to cultivate all the more), ceaseless further cultivation. The flowing 局 does not restrain the hardened one by standing still. Let cultivation cease, and the disparity tilts back toward the hardened side, and the flowing 局 itself begins to harden. This is the membrane-version of Part One's proposition—the 局 has not closed; the sealing is a state, not a nature. That the flowing 局 remains flowing is likewise not fate but a state of ceaseless 益修. At the membrane, no one can stand still.

坤箴 raises this mechanism from the single case to a general law. When capacity (强力·才能·權衡·識見—force, talent, discernment, insight) stands, others attach themselves toward it (趁·就·倚·歸—approaching, coming, leaning, returning). If at that membrane a sincere mind (誠心: 忠·敬·恭·信) does not support it, the attached other becomes at once the object of encroachment1).

人旣趁我我必行奪 人旣就我我必行傲 人旣倚我我必行凌 人旣歸我我必行欺 Once others approach me, I will surely seize; once they come to me, I will surely grow arrogant; once they lean on me, I will surely dominate; once they return to me, I will surely deceive.

Once others attach to me I necessarily seize (奪); once they come, I grow arrogant (傲); once they lean, I dominate (凌); once they return, I deceive (欺). Approaching, coming, leaning, returning are by nature the signals of 相. But to a hardened 局 emptied within, those signals read only as occasions for 奪·傲·凌·欺. That the 凌心 of the Dokhaeng-pyeon and the 凌 of 坤箴 meet in the same character is no accident—when capacity stands at the membrane without virtue, what happens converges to one thing.

4. The Techniques of Encroachment — 術·陰賊·予奪

The encroachment of the membrane does not stop at impulse. The hardened 局 hones it into technique (術, sul). The Dokhaeng-pyeon gives each way 鄙薄貪懦 strike 忠信廉解 a name1).

[鄙者] …益合從爲足恃 此所以奸擯忠之術也 薄者之釣時世者 以善儀表而媚交結爲先着 此所以桀傾堯之術也 貪者之爭地局者 以據樞要而樹黨援爲緊務 此所以頑制廉之術也 懦者之掩材力者 以設香餌而收遊土爲妙策 此所以不肖勝賢之術也 [The mean man] taking the building of alliances as his security—this is the technique of the crafty expelling the loyal. The shallow man, angling for the times, putting a fine appearance and flattering connections first—the technique of the tyrant toppling the sage. The greedy man, contending for the 地局, seizing the pivotal positions and planting partisans—the technique of the obstinate suppressing the upright. The cowardly man, concealing his lack of ability, setting out bait to gather idlers—the technique of the unworthy prevailing over the worthy.

The technique of the crafty expelling the loyal (奸擯忠), of the tyrant toppling the sage (桀傾堯), of the obstinate suppressing the upright (頑制廉), of the unworthy prevailing over the worthy (不肖勝賢)—the hardened 局 mobilizes alliance, flattery, partisanship, and bait (合從·媚交·樹黨·香餌) to strike the flowing 局 systematically. The encroachment of the membrane is not passive deficiency but active attack.

That attack is also covert, and it changes posture by power. The Dokhaeng-pyeon records the two faces the hardened 局 shows at the membrane1).

鄙者之能恣橫肆毒於尊顯者 而反隱忍含垢於卑賤者 予奪之權也 貪者之能恣橫肆毒於卑賤者 而反隱忍含垢於尊顯者 强弱之形也 薄者之能恣橫肆毒於慣熟者 而反隱忍含垢於生疎者 畏侮之勢也 懦者之能恣橫肆毒於生疎者 而反隱忍含垢於慣熟者 攻守之策也 The mean man can loose his venom willfully upon the honored and eminent yet swallow insult before the low and base—the power of granting-and-seizing. The greedy man, the reverse—the configuration of strong-and-weak. The shallow man, willful before the familiar yet swallowing insult before the strange—the force of fearing-and-despising. The cowardly man, the reverse—the strategy of attack-and-defense.

The same hardened 局 looses venom willfully on one side (恣橫肆毒) and swallows insult submissively on the other (隱忍含垢). The mean man is fierce toward the honored and eminent and bends before the low and base (予奪之權); the greedy man does the reverse (强弱之形). At the membrane the hardened 局's posture flips with the other's power. Encroachment toward the weak, submission toward the strong—the membrane is apportioned not by virtue but by the asymmetry of force. This is why the Dokhaeng-pyeon records the hardened 局 as "covertly harming" (陰賊): the mean man covertly harms the upright-and-firm (陰賊耿介者), the greedy the straight-and-righteous (陰賊直義者), the shallow the kind-and-faithful (陰賊惠愛者), the cowardly the able (陰賊行能者), each without showing it.

How, then, does the flowing 局 endure the membrane? The Dokhaeng-pyeon records the way to manage the hardened mind, together with a limit that cannot be cut off1).

鄙者之慾心無厭也 可鎭而不可瀆也 薄者之私心無窮也 可遠而不可遜也 貪者之放心無極也 可停而不可邇也 懦者之佚心無歇也 可備而不可與也 The mean man's desiring mind knows no satiety—it can be suppressed but not indulged. The shallow man's private mind no end—kept distant but not yielded to. The greedy man's dissolute mind no limit—halted but not approached. The cowardly man's idle mind no rest—guarded against but not joined.

The mean man's desire, without satiety, can be suppressed (鎭) but not indulged (瀆); the shallow man's private mind, without end, can be kept distant (遠) but not yielded to (遜); the greedy man's dissolution, without limit, can be halted (停) but not approached (邇); the cowardly man's idleness, without rest, can be guarded against (備) but not joined (與). What the flowing 局 can do at the membrane is the restraint of suppressing, distancing, halting, and guarding—not the making of the hardened 局 loosen and flow again. To make the hardened 局 flow belongs not to the membrane but to the inside of that 局 itself—the place of 明而辨之 (clear discernment) seen in Part One.

5. The Social Web of 互爲 — 地局 and 處勢

Thus far the membrane has appeared as the one-to-one contact of two 局. But the Dokhaeng-pyeon widens it into a social web, mediated by 地局 and 處勢1).

地局者 大家一身處地 一方萬家恒産 萬務同出 廉者廣濟 貪者擅利 成就入民 蕃殖財力之局也 處勢者 上下人類同聚之處 材力不等 賢愚殊品 人爵之處勢 The 地局 (the configuration of land and resource): the upright relieve broadly, the greedy monopolize gain—the 局 of wealth and force. The 處勢 (the configuration of standing-position): where high and low gather together, ability unequal and the worthy and the foolish of different grade—the configuration of human rank.

地局 (jiguk) is the 局 where wealth gathers and divides (the upright relieve broadly, the greedy monopolize gain); 處勢 (cheose) is the position where human rank divides (the worthy and the foolish differ in grade). The collision of the membrane does not occur in an empty field. It occurs always upon social positions—host and guest, near and far, ruler and ruled, leader and follower (主客·親疎·統屬·首從).

主客有揖讓之道而忠奸有進退之機 親疎有應接之道而堯桀有先後之權 統屬有公治之道而廉貪有內外之區 首從有必行之道而賢不肖有上下之勢 In host-and-guest there is a way of yielding, and loyal-and-treacherous have their moment of advance-and-retreat; in near-and-far a way of meeting, and Yao-and-Jie their turn of precedence-and-succession; in ruler-and-ruled a way of common governance, and upright-and-greedy their division of inner-and-outer; in leader-and-follower a way of necessary action, and worthy-and-unworthy their force of above-and-below.

And in those positions the opposing 局 contend for place through each other.

富貴爲公之所出而忠奸互爲進退 黨與交遊之所合而堯桀互爲先後 資局營私之所立而廉貪互爲進退 Wealth and honor issue from the public, and loyal-and-treacherous mutually constitute (互爲) advance-and-retreat; faction issues from association, and Yao-and-Jie mutually constitute precedence-and-succession; the resource-base is established through private management, and upright-and-greedy mutually constitute advance-and-retreat.

Loyal-and-treacherous mutually constitute (互爲) advance-and-retreat, Yao-and-Jie precedence-and-succession, upright-and-greedy inner-and-outer. Here 互爲 is no longer a metaphor but the name of a social dynamics—as one 局 advances the opposing 局 retreats, as one wins place the opposing loses it. The membrane is not the skin of two persons but a web in which 局 ceaselessly trade positions over place.

The Seongmyeong-ron (性命論) records the ground of this web10).

天時大同也 事務各立也 世會大同也 交遇各立也 人倫大同也 黨與各立也 地方大同也 居處各立也 Heaven's seasons are a great sameness, affairs each stand apart; the world's gatherings a great sameness, encounters each stand apart; human relations a great sameness, factions each stand apart; the regions a great sameness, dwellings each stand apart.

The great field is a great sameness (大同) in which all share, yet within it each stands apart (各立). The membrane is just every point of contact where 局 standing-apart touch in the field of great-sameness. The hardened 局 fills this standing-apart with encroachment; the flowing 局, with 益修. On the same web the two 局 trade places through each other without end.

Ⅳ. Discussion

1. Synthesis — The Membrane as the Collapse of Relation, and Restraint

Taken together, the results show that the hardened 局's 面 is not a bad relation but the collapse of relation as such. 相成·相謀·相依·相得 are all blocked within the hardened 局 itself (本無·自無), and the impossibility of 相 converts into the encroachment of 凌·傾·賊·掩 and then into the technique of 術·陰賊·予奪. Yet the 面 is not only a place of encroachment. The Dokhaeng-pyeon does not forget restraint (制)—the mean restrained by loyalty, the shallow by trust, the greedy by the relieving virtue—and the condition of that restraint is 益修, ceaseless cultivation. The hardened 局 cannot fill the membrane wholly with encroachment because a flowing 局 that cultivates (益修) stands opposite, and their 互爲 permits the completion of neither side. This meets Part One's last proposition—the 局 has hardened yet has not closed. What within was the possibility of 希聖 appears at the membrane as the possibility of restraint. The collision of the membrane is evidence not of closing but of not-closing.

2. Comparison with Prior Research

The yeokhak line4,5) has read the Gyeokchigo at the stratum of the Book of Changes and cosmology, mapping the trigrams of the 反誠箴 onto the Fuxi trigram diagram and the Supreme-Ultimate diagram. This study reads the same 獨行篇 not at the cosmological stratum but at that of the relational dynamics where two 局 touch, taking as its axis not the metaphysical meaning of the trigrams but the impossibility of 相 and the mechanism of encroachment. That Yun Deok-yeong and Go Byeong-hui6) found the correspondence of 鄙薄貪懦 and 忠信廉解 to diverge across texts touches this study's reading of 互爲, but the present study reads that correspondence not as the consistency of a fixed table but as the dynamics by which two states of one 局 constitute each other at the membrane. Where Bae Yeong-sun7) organized 鄙薄貪懦 as a type of the common many, this study shows, through the Dokhaeng-pyeon, that the type appears as the collapse of relation when it touches another 局.

3. Limitations and Further Work

The limitations of this study are as follows. First, the constitutional attribution (鄙 as 太陽人, and so on) rests on the Dongui Sasang Chobon-gwon9) and cannot be treated as a fixed value; it is used here only as an auxiliary ground showing the correspondence of the 忠信廉解 pairing. Second, the 局/場/面 fluid ontology is not a concept of the source texts but a modern frame established in prior studies2,3), and the reinterpretation depends on its validity. Third, the present study, as Part Two, is confined to the 面. The phase in which the encroachment given and taken at the membrane turns a full circle (回) through order and disorder and at last opens onto 反誠 (banseong)—that is, 局回—is taken up in a subsequent study.

Ⅴ. Conclusion

From an examination of the 獨行篇 and 坤箴 of the Gyeokchigo and the 性命論 and 四端論 of the Dongui Suse Bowon at the stratum of the 面, the conclusions are as follows.

First, 忠信廉解 and 鄙薄貪懦 are not separate persons but two states of one 局 (互爲), and at the membrane the hardened 局 misreads the flowing 局's virtue as injury—the 闇辨 of Part One extended outward.

Second, the 面 is by nature the place of 相, yet the hardened 局 cannot form 相. The blockage lies not in the partner but within the hardened 局 itself (本無·自無).

Third, the impossibility of 相 converts into the encroachment of 凌·傾·賊·掩, whose trigger is the slightest advantage (粗有一長). The encroachment hardens into technique (術), is covert (陰賊), and flips its posture by the other's power (予奪).

Fourth, the hardened 局's 面 is the collapse of relation, yet the opposing flowing 局's 益修 keeps their 互爲 from closing to either side. This not-closing is the seed of 局回.

References

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