『이수신편(理藪新編)』의 편찬과 내용 구성 = Purpose and Organization of Lisu-sinpyeon(理藪新編, Lisou xinbian)

다국어 초록 (Multilingual Abstract)

Hwang, Yun-seok(黃胤錫) had continuously worked on writing of Lisu-sinpyeon, which he commenced at the age of 16 in the mid-1740s, till the early 1750s, and seemed to partly supplement even in the mid 1760s. With the framework of ‘a highly supreme theory of the older generation’, Lisu-sinpyeon compiled ‘the discourses of taiji(太極) and liqi(理氣)’; studies on images and numbers(象數, xiangshu) and the Pitches(律呂, lulu) from the books, such as Hongfan huangji neipian(洪範皇極內篇, The Inner Chapter of the Majestic Pole of the Grand Plan), Huangji jingshishu(皇極經世書, Book of Supreme World-Ordering Principles), and Yixue qimeng(易學啓蒙, Introduction to the Study of the I-ching); and particular methods of astronomy and calendrical science.
In the completed twenty-three volumes, Hwang renewed the organization while adopting that of Xingli daquan(性理大全, Collected Works on Human Nature and Principle), detailed contents by referring to various confucius texts and history books, and annotated with his own thoughts. His addition was comprised of three different types: ones that added explanations for words and fables, others that interpreted Chinese unique expressions, and lastly the ones revealed his own thinking on the issue.
Among the texts Hwang referred included many works by Korean scholars. The fact that he used explanatory diagrams fabricated by Korean scholars showed that he actively accepted the accomplishments of the Korean academia. On the other hand, he employed relatively small amount of books on Western Learning(西學). Considering his later move to Hanyang further exposed him to the books on Western Learning, this should be counted deciding when Hwang compiled Lisu-sinpyeon.
It is considered that Hwang’s compilation of Lisu-sinpyeon was related to his life-long work on Annotations to the Xingli daquan(性理大全註解). The two books had a common goal of comprehensive survey of neo-Confucianism. One cannot specify the exact timeline, but Hwang’s interest seemed to move to annotation of Xingli daquan around the late 1760s. Attaching memos for annotation and quoting on theories of sages or his own thoughts, he tried to utilize brand new books like Luli yuanyuan(律曆淵源, Origins and foundations of musical tuning, calculation, and the calendar). As Hwang once mentioned that he put his lifetime energy into Lisu-sinpyeon, he considered this work as his lifework. It demonstrated Hwang’s scholastic endeavor to complete Annotations to the Xingli daquan by modifying and supplementing the Xingli daquan with newly acquired knowledge.

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