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조선 맹자학의 두 경로, 『맹자석의孟子釋義』와 『맹자질서孟子疾書』― 『맹자』 해석에 나타난 성호의 퇴계학 수용과 관련하여

Two Routes to Joseon Dynasty’s Mencius Teaching,Maengjaseokui(孟子釋義) and Maengjajilseo(孟子疾書)― Study on Sungho’s acceptance of T’oegye’s Teachings in interpretations of Mencius

국학연구 no.23 , 2013년, pp.187 - 219   http://dx.doi.org/10.36093/ks.2013..23.006

This article analyzes Maengjaseokui(孟子釋義) and Maengjajilseo(孟 子疾書) that contain T’oegye Lee Whang and Sungho Lee Ik’s interpretations of Mencius teachings and examines how they approached Maengja, one of Confucius Scriptures, and how the Regional Realistic School of Confucianism succeeded T’oegye’s teachings and developed them. Sungho Lee Ik attempted to make accurate translations of the scriptures in Korean by attaching footnotes for the verses that leave room for discussion in Maengjajilseo which is identical to what T’oegye Lee Whang did in Maengjaseokui by adding Korean pronunciations and footnotes to provide helpful explanations of the text. Sungho made a number of refreshing claims about the matter of interpreting scriptures by using other scriptures, historical literature, or recent findings in the field in China while T’oegye emphasized a natural interpretation of scriptures in consideration of the context or tone of the original writing. This enriched the scholastic environment of the time where Chu Tzu and scholars of Chu Tzu’s teachings tried to read the Confucius Scriptures by merely discussing about them, thus breathing a creative life into the circle that wanted to preserve the views of Chu Tzu. The method of interpretation employed by T’oegye and Sungho innovated the prevalent academic atmosphere of that time. This tendency originated from the academic point of views of T’oegye and Sungho who sought to understand and develop Chu Tzu’s teachings. T’oegye wanted to capture the tone of the time when the letters were written and the spirit contained in the letters when he edited ChuTzuseojeolyo(朱子書節要) while Sungho stressed that it is essential in writing commentaries not only to adhere to Chu Tzu’s teachings but also to learn the spirit of the teachings and to practice them. Therefore, Sungho arguably embraced and developed T’oegye’s efforts in accepting Chu Tzu’s teachings and embodying Chu Tzu’s academic spirit. T’oegye established Chu Tzu’s teachings in Joseon while respecting Chu Tzu, but being flexible in interpreting his teachings. Sungho prided himself in practicing Chu Tzu’s academic spirit by assuming critical, analytical, but inclusive attitudes himself. In other words, T’oegye and Sungho who wanted to follow the examples of Chu Tzu’s spirit and essence were successors of Chu Tzu’s teachings in a different perspective from adhering to his views. In that respect, they became the foremost scholars of Chu Tzu’s Teachings and Regional Realistic School of Confucianism according to varying degrees and tendencies, but Sungho is also a genuine successor and a great student of T’oegye in terms of Joseon Dynasty’s understanding and application of Confucius Scriptures and in the academic circle’s acceptance of Chu Tzu’s teaching.

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