『聖學十圖』수록 圖像에 대한 星湖 李瀷의 實學的 變容 = Seongho Yi Ik's Practical Reorganization on the Diagrams in Sunghaksipdo

다국어 초록 (Multilingual Abstract)

This research aims to examine how Sungho Yi Ik, a Confucian scholar in Geunginamin, understands and transforms various diagrams contained in Toegye Yi Hwang's Sunghaksipdo. Through this analysis, it will be confirmed that Seongho's Silhak style of diagram production, which respected Toegye and developed practical learning, a new academic trend in the late Joseon Dynasty.
Seongho thought that there were shortcomings in the various diagrams included in the Sunghaksipdo, and thus reconstructed five diagrams, which are half of the Sunghaksipdo. In addition, his diagrams was shared with senior scholar Siksan Yi Manbu to refine his interpretations on Confucian concepts and Classics via diagrams. In the process of reconstructing Sohakdo, Daehakdo, Simtongseongjeongdo, Gyeongjaejamdo, and Sukheungyamaejamdo, he judged that existing diagrams were insufficient to intuitively grasp the structure of the propositions, concepts, and original text that the diagrams wanted to show. Thus, he reconstructed Simtongseongjeongdo so that only the Neo-Confucian proposition "Heart-mind commands nature and feelings" could be schematically understood, and simplified the structure of Sohakdo and Daehakdo. Additionally, he highlighted the consistency of “Focus on One Thing” and “Diligence all day”, the core values of Gyeongjaejamdo and Sukheungyamaejamdo. In other words, his diagrams are designed to enable an intuitive understanding of the propositions and structures of original texts, promoting practical applications in everyday life.
Unlike Sunghaksipdo's continuous composition of ten iconography with ‘Gyeong’ as its core, Seongho's diagrams seem to lack connectivity between each other. However, given that four diagrams sent to Siksan, Sohakdo, Daehakdo, Gyeongjaejamdo, and Samuljamdo are arranged sequentially, and two diagrams can be woven into education-practice structure. This arrangement partially validates the conceptual framework of origin-education-practice envisioned by Toegye in Seonghaksipdo. The iconography of Seongho shows the academic characteristics of the modern men who respect Toegye but aim for a practical academic style. Seongho's diagrams reveal the scholarly characteristics of Geunginamin scholars from the late Joseon period who revered Toegye while embracing the practical and scholarly traditions of Silhak.

참고문헌 (Reference)

• 1 한형조, "후산의 『附錄』은 퇴계의『聖學十圖』보다 더 과격한 主理를 피력하고 있는가" 경남문화연구원 (19) : 187-216, 2005
• 2 유권종, "한국 유교 圖像의 역사" 집문당 2020
• 3 김세종, "퇴계 이황 <심통성정도(心統性情圖)>의 후대 전승에 관한 연구" 한국유교학회 (91) : 7-42, 2023
• 4 강희복, "이휘령(李彙寧)의 생애(저술) 및 퇴계학(退溪學)에 대한 이해" 연민학회 33 : 115-139, 2020
• 5 이동건, "유포와 주석을 통해 본 조선시대 『성학십도』 이해에 관한 예비적 고찰 - 19세기의 양상을 중심으로 -" 한국양명학회 (24) : 345-378, 2009
• 6 고려대학교 민족문화연구소 한국사상연구소, "역주와 해설 성학십도" 예문서원 2009
• 7 "성호박물관 소장 “李瀷 簡札 및 附屬圖”(유물번호: 성호611)"
• 8 금장태, "성학십도 (聖學十圖)｣ 주석과 (註釋) 조선후기 퇴계학의 전개" 퇴계학연구원 48 : 1985
• 9 안유경, "사미헌 장복추의 『夙興夜寐箴集說』에 대한 고찰" 영남문화연구원 (66) : 79-110, 2018
• 10 안유경, "대산 이상정의 『敬齋箴集說』 속에 보이는 敬의 내용과 이론적 구조" 온지학회 (50) : 259-292, 2017
• 11 권오영, "근대이행기 퇴계학맥의 「심통성정도(心統性情圖)」 인식" 연민학회 40 : 459-487, 2023
• 12 "退溪集"
• 13 "樊巖集"
• 14 이원준, "李萬敷의 『道東編』과 李瀷의 『道東錄』을 통해 본 근기남인의 ‘道東’ 의식" 규장각한국학연구원 (58) : 507-533, 2021
• 15 이동욱, "星湖의 필사본 疾書 11종 異本 연구" 태동고전연구소 30 : 1-29, 2013
• 16 "星湖全集"
• 17 "星湖僿說"
• 18 추제협, "星湖 李瀷의 窮理涵養功夫와 退溪學" 한국학연구원 (43) : 195-226, 2011
• 19 김인규, "星湖 李瀷의 修養論 − 學問態度와 窮理⋅涵養工夫를 中心으로 −" 사단법인 퇴계학부산연구원 (20) : 45-80, 2012
• 20 김새미오, "星湖 李瀷의 『小學疾書』 판본에 대한 소고 －규장각본(가)을 중심으로－" 태동고전연구소 35 : 327-349, 2015
• 21 "息山集"
• 22 김종석, "「心統性情圖」 해석을 둘러싼 쟁점과 맥락 - 李晩寅과 尹胄夏의 논변을 중심으로 -" 퇴계학연구원 (149) : 107-140, 2021