晦齋의 『大學』註釋에 관한 硏究

A Study on the Cornrnentary to Daehak by Hoejae

This study analyzed on notes of “Daehak Jangguboyu(大學章句補遺)" and “Sok Daehak Hokmun(續大學或問)” to compare the characterics around note form “Ta Hsueh(大學)". Hoe－Jae rejected the editorial sequence of Chu Hsi's “Ta－hsueh Zhangju(大學章句)" and converted the paragraphs of ‘Jiji(知止; Know how to stop)’ and ‘Mul－yu(物有)’ from Confucian scriptures into a set of paragraphs exclusive for metaphysical reasoning in terms of Chosun's Neo－Confucianism. Meanwhile, he transferred the paragraph of ‘Cheongsong(聽訟)’ into the onclusion of Confucian scriptures over 1 chapter of scripture and 9 chapters of tradition. While evolving based on what is the nearest and human morality, his theory of Gyeokmul Chiji(格物致知; metaphysical reasoning toward ultimate principle) referred to a theoretical argument focusing on human beings. For the interpretation of knowledge, Hoe－Joe also referred to empirical awareness, not limited to a sort of intellectualism like Chu Hsi, and provided a series of considerations about self－culture in the level of comprehensive significance. It motivated our own Neo－Confucianism to evolve based on the theories of mental nature since the mid of Chosun dynasty. As described above, “Daehak Jangguboyu(大學章句補遺)" and “Sok Daehak Hokmun(續大學或問)” described the viewpoints or insight of Hoe－Jae about “Ta Hsueh(大學)", so they become the most essential materials to identify his thoughts about Confucian classics. In his “Jungyong Gugyeong Yeoneui(中庸九經衍義)", Hoe－Jae recognized Ta Hsueh as a study for self－culture and Chung Yung as a study for reign and administration. His writings played a crucial role in yielding Toegye's“Seonghak Shipdo(聖學輯圖)" and Yulgok's “Seonhak Jibyo(聖學輯要)". Of course, it can be said that he built up scholar opportunities and foundation to motivate Neo－Confucianism to evolve based on the theories of mental nature since the mid of Chosun dynasty.