星湖 李瀷의『大學疾書』에 關한 硏究

국문 초록 (Abstract)

星湖 李瀷(1681-1763)은 17-18世紀 南人系 在野學者로서 退溪 李滉을 私淑하고 磻溪 柳馨遠의 學風을 繼承하여 洙泗學的인 修己治人의 學問的 基盤위에 世務實用의 實學的 思考를 가지고 『大學』 등 儒敎經典을 새로운 觀點에서 再檢討하여 11種의 ‘疾書’를 著述하였다.
經義와 世務에 관심을 가졌던 星湖는 안다는 것은 장차 그것을 행하려는 것이며 儒學에는 治人의 實效가 따라야 한다는 것을 강조하면서 그 實踐 方法論으로 格致로부터 治國·平天下를 論한『大學』을 例로 들어 提示하였다.
星湖는 또『大學章句』를 텍스트로 하여『大學疾書』를 저술하였으며 字義分析 및 槪念의 聯關性을 利用한 解釋, 古典의 用例와 『周易』卦의 象徵과 變化原理를 引用한 解釋 등 多樣한 方法을 通하여 『大學』을 再解釋하였다.
특히 ｢大學出於易｣이라는 글에서 “『大學』은 句句節節이『周易』에서 나왔다.”고 主張한다. 그리고 ‘明明德’의 ‘明德은 晉卦를 引用하여 ‘스스로의 밝음’으로 定義하고, ‘新民’의 解釋에는 革卦와 鼎卦를 引用하여 ‘옛것을 버리고 새것을 따른다.’라고 하여 ‘新’ 을 [革舊從新]으로 풀이하였다.
또한 言, 述, 意, 記 등의 字義 分析方法에 의한 『大學』의 子思所作說을 主張하고, 「傳」3章의 聽訟節 包含, 諺解의 誤謬를 指摘하였으며, 格物의 ‘格’에 ‘至’의 意味 外에 ‘正’의 뜻도 있다는 陽明學的 觀點의 見解를 보이고, 明明德과 新民을 兩綱으로 하여 『大學』을 圖解하는 등 獨創的인 見解와 主張으로 『大學』을 解釋하였다.
한편 星湖의 學問態度와 ‘疾書’를 비롯한 遺著 등은 朝鮮後期 實學의 發展에 至大한 영향을 주었고, 그 결과 實學을 集大成한 茶山 丁若鏞으로 이어져 星湖의 學問을 多方面으로 繼承· 發展시켰다. 이러한 星湖學의 繼承은 18世紀 近代的 思惟의 萌芽가 되었고, 19世紀 後半에는 白巖 朴殷植으로 이어져 民衆啓蒙運動의 精神的 資源으로 活用되었다.

다국어 초록 (Multilingual Abstract)

Seongho Lee Ik(1681-1763) was a scholar out of office belonging to Namin School (Southern faction) in the 17th–18th century who was influenced by Toigye Lee Hwang and succeeded the academic traditions of Bangye Yu Hyeong-won. He wrote 11 kinds of Jilseo by reviewing the Confucian scriptures like 『Daehak』 from a new point of view with practical thought of Semusiryong(Actual using in the world) on the academic ground of Susa(洙泗)academic Sugichiin(Self-train- before-educating).
Interested in Confucian thought and worldly matter, Seongho emphasized that to know is to be going to do and Confucianism should be followed by ruler's practical effect. As a practical method, he presented an example of 『Daehak』 in which from Gyeokchi to ruling over all the state at peace are discussed.
Seongho also wrote 『DaehakJilseo』 taking 『DaehakJanggu』as a text. He reinterpreted 『Daehak』 through various methods including interpretation using analysis of the meaning of words and relatedness of concepts, and interpretation citing examples of classics and symbol and principle of shift of Gwe(sign of divination) in 『Juyeok』.
Especially he maintained in 「DaehakChuleoyeok」 that each and every words of 『Daehak』came out of 『Juyeok』. He defined 'Myeongdeok' in 'Myeongmyeongdeok' as 'self brightness' quoting Jingwe. In interpretation of 'Sinmin', he construed 'Sin' as [HyeokguJongsin] meaning 'leaving the old to follow the new' by citing Hyeokgwe and Jeonggwe.
He maintained a Jasasojakseol of 『Daehak』by the method of the meaning of words analysis such as 言/Eon, 述/Sul, 意/Eui and 記/Gi, and pointed out to the error of annotate in Korean including 聽訟節/Cheongsongjeol of chapter 3 of 「傳/Jeon」. He reinterpreted 『Daehak』 with an original opinion and argument. For example, he showed an opinion like the doctrines of Wang Yang-ming that ‘格/Gyeok’ of the word Gyeokmul has the meaning of '正/Jeong/straight' besides ‘至/Ji/arrive’, and illustrated 『Daehak』with two ways of sinmin and yanggang.
On the other hand, the academic attitude of Seongho and his posthumous books including Jilseo had an enormous effect on development of Silhak(practical science) in late Joseon dynasty. As a result, scholarly attainments of Seongho were succeeded and developed to various directions after being led to Dasan Jeong Yak-yong who made a comprehensive survey of Silhak. Such a succession of scholarly attainments of Seongho became the bud of modern thought in 18th century that led to Baegam Bak Eun-sik in the late 19th century to be used as mental resources of public enlightenment movement.

목차 (Table of Contents)

• 目次
• 論文要約
• Ⅰ. 緖論 1
• Ⅱ. 星湖의 學問世界와 󰡔大學疾書󰡕의 著述 7
• 1. 星湖의 修學과 學問世界 7
• 2. 󰡔大學疾書󰡕의 性格과 著述의 趣旨 23
• Ⅲ. 字義 分析과 槪念의 聯關性을 通한 星湖의『大學』解釋 32
• 1. 字義 分析에 依한『大學』解釋 33
• 2. 槪念의 聯關性을 通한『大學』解釋 54
• Ⅳ. 古典의 用例를 引用한 星湖의『大學』解釋 59
• 1. 古典에서의 用例를 典據로 한『大學』解釋 59
• 2.『周易』卦의 象徵과 變化原理를 引用한『大學』解釋 70
• Ⅴ.『大學』解釋에 關한 星湖의 獨創的 見解 93
• 1. 旣存 學說의 批判的 分析에 依한『大學󰡕 解釋 93
• 2. 文法的 接近을 通한『大學󰡕 解釋 108
• 3. 圖解를 通한『大學󰡕 解釋 112
• Ⅵ. 結論 120
• 參考文獻 124
• ABSTRACT 130