조선후기 근기남인의 독서노트 - 순암 안정복의 초서롱 -

함영대 서울대학교 규장각한국학연구원 2017 한국문화 Vol.78 No.-

This thesis examines notes by An Jeong-bok(安鼎福, 1712~1791), also referred to by his pen name Sunam(順菴), focusing on the literature he established. Through his works of Chinese poetry, “Basket Compiling Transcribed Books(題抄書籠)” and “Basket Collecting Authored Books(題著書籠),” An Jeong-bok once confessed that he wrote his books by summarizing the books he had found and by reading summarized books, he created his literary works. An Jeong-bok is noteworthy in that a vast collection of his transcribed books remains, which are closely related his authored books. It is believed that reviewing his authorship of Basket Containing Transcribed Books(抄書籠) will be quite meaningful, for we can investigate an aspect of the history of scholarship in the late Joseon Dynasty concerning the formation of knowledge and authorship among the Southerners based in Seoul and Gyeonggi region(近畿南人), in two respects that an intellectual personally transcribed lengthy books accumulating knowledge and information, from which he authored books, and that the entire process can be fully restored. This study classified Sunam’s authored books under Basket Containing Transcribed Books(抄書籠) using the classic four categories(經史子集) in order to estimate their correlations with academic tendencies or authored books. Conclusively, it was confirmed that in order to fully understand the books authored by Sunam, we must examine the content of various authored books under Basket Containing Transcribed Books(抄書籠) by examining the production process of his authorship. For example, in order to accurately understand the meaning of “Eastern History(東史綱目)” as a history book, we need not research the “Eastern History” per se but also appreciate the writer’s training process which we believe he must have passed through. In case of An Jeong-bok, much of his materials is available today, so reviewing the process may be possible to some degree. Sunam did not author his books straight away but completed them by rewriting manuscripts a number of times and left behind a quite large quantity of related materials. The review on his works can contribute to understanding the habit and the process of writing among literary groups in the traditional society. In addition, the review on various reference books transcribed by Sunam might be able to confirm the scope of intellectual information available to Seoul and Gyeonggi- based intellectuals during the period.

조선 전기 군주와 중앙관료의 경술(經術) 인식-<<국조보감>>의 내용을 중심으로-

함영대 한림대학교 태동고전연구소 2018 泰東古典硏究 Vol.41 No.-

이 논의는 중종에서 선조 연간의 맹자학에 대한 이해를 위한 기초 연구로 조선 전기 군주와 핵심 관료들의 경술(經術) 인식을 『국보보감(國朝寶鑑)』의 내용을 중심으로 검토한 것으로 경학의 저변을 이해하는 문화다원론적 접근의 한 측면이다. 『국조보감』은 『실록』에서 가려 뽑은 것으로 그 내용이 선왕들의 공훈(功勳)을 강조한 것이기 때문에 조선 군주들이 제왕학의 기본 교재로 널리 활용되었다. 『국조보감』은 곧 ‘모훈과 공로가 있어 특별히 기록으로 남긴 것’이기 때문에 『실록』에 대비하여 경세에 필수적인 내용으로 요약⋅정리한 것이다. 조선 전기 경술에 대한 역대 군주들과 핵심 관료들의 인식을 살피는 데에도 요긴할 것으로 보인다. 검토 결과 숭유억불을 기치로 내걸고 유학의 진흥을 통해 나라를 통치하고자 한 조선 초기의 군왕들은 유교적 교양으로 무장한 여러 문신관료들의 조언을 받아가며 국가경영을 진행하지만 그 구체적인 국면들을 살펴보면 다양한 관점에서의 면모를 포착할 수 있다. 제왕학의 심법(心法)을 강조하지만 구체적인 국면에서는 경사(經史)의 조화로운 인식을 통해 효과적인 경세학의 방편으로 삼으려 했던 것을 볼 수 있고, 세조의 경우는 유학 뿐만이 아니라 음운학과 의학 등 다양한 학문에 대해 관심을 가졌고, 심지어 불교에 대해서도 융통성을 보이며 활용하려 했던 것을 확인할 수 있다. 조선 전기에도 역시 경학의 공부가 중요하다고 인식했지만 사대(事大)라는 정치적 요청에 의해 재술(製述)이 강조되었다. 성종에서 중종에 이르는 시기는 양성지 등의 건의에 의해 꾸준히 도서가 수집되고 정비되기도 했다. 중종조 조광조와 김안국 등에 의해 추진된 주자학 서적의 보급과 향약 등의 확산은 사회적 기풍을 일신시켰다. 기묘사화로 인해 그 기세는 일시 움추려 들기도 했지만 성리학적 이상을 견지한 신진사림은 꾸준히 성장하고 있었고, 성종 등이 시행한 강력한 숭유억불책은 저변에서부터 불교적 관습을 줄여가며 유교적 국가로 전환되는 과정을 충실하게 수행하도록 했다. 이것이 『국조보감』의 기록, 특히 경술과 관련하여 검토된 내용이다. 이는 다시 조선 전기에는 성리학적 시야를 견지한 경학 주석서가 나올 수 없었던 이유를 확인하는 데 어느 정도의 시야를 제공해준다. 단적으로 말하면 성리학적 학문관의 미성숙이라고 볼 수 있겠다. 쉽게 말해 높은 경학적 성취가 없어도 과거를 통해 관직에 진출하거나 사회적 교양인으로 대접받는 데 아무런 문제가 없었다. 또한 과거에서 객관적인 평가의 기준이 될 만한 표준해석이 존재하지도 않았다. 퇴계 이황과 미암 유희춘을 지나 율곡 이이에 이르는 시기를 지나면서 사상적으로나 언어학적인 성과가 축적되어 주자학의 문헌을 온전히 이해할 수 있을 때 비로소 일정한 시각을 갖춘 경서언해라는 표준적 경전 해석이 가능해졌다. 또한 임병양란이라는 국가적 혼란기를 지나 사상통일이 요청되는 역사적 여건이 조성된 다음에야 조선의 사상을 통일하려는 움직임이 나타났던 것이다. 16세기를 기점으로 주석서가 폭발적으로 증가하는 이면에는 바로 이러한 배경이 잠재되어 있었던 것인데 경서의 언해와 관련한 제반 문제는 후고에서 다시 상세하게 고찰한다. This discourse is the basic study for understanding of studies on Mencius during the reigns of King Jungjong to King Seonjo with the focus on review around the contents of 『Gukjobogam』 with the perception of Gyeongsul by the kings and the central bureaucrats in the first half of the Joseon Dynasty that it is an aspect of cultural multilateral approach to understand the foundation of Confucian Classics. 『Gukjobogam』 is extracted from 『Sillok (Book of the Annals)』 that has the contents emphasizing the meritorious works of the late kings that the kings of the Joseon Dynasty widely utilized it as the basic teaching materials for the disciplines of kingship. 『Gukjobogam』 is produced as a special record with its discipline and merit that it is summarized and outlined with the essential contents for the awakening of people in preparation of 『Sillok』. It seems to be useful to take a look at the perception of kings and key bureaucrats on the Gyeongsul (Confucius principle of ruling the state) in the first half of the Joseon Dynasty. As a result of review, those kings of the early Joseon Dynasty that intended to rule the country through the promotion of Confucianism with the Seungyuoekbul (policy to respect Confucianism and suppress Buddhism) as its vision ruled the national management with the advises from a number of bureaucrats armed with Confucius education, but it is still possible to display under a diverse point of views when taking a closer look at the detailed aspects. The mind reading of the discipline of kingship was emphasized, but it can be seen to be taken as a way of effective studies on statecraft through the harmonious perception of the history of Confucius studies in the detailed phase, and for the case of King Sejo, there has been interests in various academic fields not only the Confucianism but also for phonology, medicine and others, and it is confirmed to display the flexibility on Buddhism with intent to facilitate the same. In the first half of the Joseon Dynasty, the studies on the Confucius Classics were perceived as important, but the literary composition was also emphasized by the political request. The period from King Seongjong to King Jungjong had the documents collected and maintained by the proposal of Yang Seong-ji and others. During the reign of King Jungjong, Jo Gwang-jo, Kim An-guk and others initiated the dispersion of Confucianism books and expansion of Hyangyak (self-regulated community rules) to change the social trend. Due to the Gimyosahwa, such a trend was momentarily declined, but the Sinjinsalim (newly emerged Confucius scholars) that maintained the Confucius ideology made steady growth and the Seungyuoekbul policy strenuously implemented by King Seongjong and others cut down on Buddhist practices from the base to duly carry out the transition process to convert into a Confucianism state. This is the content reviewed in relation to the record of 『Gukjobogam』, particularly with respect to Gyeongsul. Again, this is to provide certain point of view to confirm the reason that the first half of the Joseon Dynasty would not have the Commentary on Confucius Classics that sustained the Confucian view point. In a simple way to put it, it may be stated as the immaturity of the Confucius academic view point. To put it a simpler way, there was no problem to advance to a government position through national examination or accepted as the socially intellectual class without high level of economic or academic accomplishment. In addition, there has been non-existence of the standard interpretation to be the standard of objective assessment in the past. With the time passages from Toegye Yi Hwang to Miam Yoo Hee-chun to reach to the time of Yulgok Yi Yi, the interpretation for standard Gyeongseo Eonhae (Korean annotation of the Confucian Classics) that is equipped with certain vision would be enabled when the ideological or linguistic outcomes are accumulated to completely ...

정조의 맹자학: 경연과 경학의 관점에서

함영대 서울대학교 규장각한국학연구원 2018 한국문화 Vol.0 No.82

The purpose of this study is to examine Jeongjo’s interpretation of Mencius studies in the aspects of gyeongyeon (經筵). Gyeongyeon is a place where the king and subjects get together and discuss occasions to celebrate while examining pending issues among national affairs. In brief, it is a crucial place for discussing studies as well as national affairs. Let’s examine the history of gyeongyeon here. In China, most of it was developed as a way of actualizing what the king had in mind. The subjects’ influence was quite limited in either changing or diverting the king’s intention. In Chosun, kings loving studies like Sejong, Seongjong, Jungjong, Yeongjo, or Jeongjo did listen to what their subjects said; however, it was nearly the matter of the king’s willingness to decide on the subjects of gyeongyeon and operate them. About Jeongjo, as you can clearly see it from ‘Gyeongseogangui (經史講義)’, one of his representative books, gyeongyeon was not a place to listen to the opinions of subjects but a place to teach and learn about the subjects. Jeongjo collected subjects who were very much different from one another academically and intended to teach them by throwing wide-ranging sharp questions. With this process, he meant to establish his status as gunje (君師) and also let the subjects know of it continuously. He had quite a lot of interest in and inclination for Mencius studies. What captures part of it well is 『Chuseogyeongseon (鄒書敬選)』 which is a collection of some text from Mencius. It is the summary of main contents extracted from Mencius. What is noticeable in it is that he applied the perspective of 『Juyeok (周易)』 to analyze Mencius. This is what anyone can do as an academic attempt, but his attitude shown in this process plainly reveals the problem that can be found in the king who is equipped with great academic capability and is too confident about his own discernment. In this sense, Jeongjo’s academic policy and gyeonghak need to be looked into more precisely afterwards.

<孟子或問精義通攷>와 尤庵 宋時烈의 學術精神

함영대 한국한문학회 2010 韓國漢文學硏究 Vol.0 No.45

주자학의 顯揚과 北伐에 대한 의지는 우암 송시열의 전 생애를 관통하는 삶의 목표이자 지향이었다. 이러한 그의 학술과 삶의 방식은 국왕 정조에 의해 높게 평가되기도 했지만 윤증에 의해 혹평되는 등 적지 않는 논란이 당대부터 제기되었다. 그리고 현재까지도 이러한 논란은 계속되고 있다. 본고에서는 우암에 대한 논란과 선입견을 잠시 내려두고 『맹자혹문정의통고』를 통해 그의 학술적 관심과 그 성과를 검토한 것이다. 구체적 자료를 통해 우암의 학술정신을 되짚어 본 것으로 논란이 있는 연구대상을 실체적으로 접근하는데 유용할 것으로 판단된다. 우암은 四書 가운데서도 『맹자』에 특히 많은 관심을 가지고 있었는데, 그 이해방식은 자신이 聖人에 비유한 주자의 本義를 정확하게 따라가는 것이었다. 그는 주자의 본의를 정확하게 파악하기 위해 그의 저술의 궤적을 세밀하게 검토하였는데 『孟子或問精義通攷』는 우암의 그러한 일면을 잘 보여주는 저작이다. 『맹자혹문정의통고』는 당대 통행하던 『或問』에 『精義』를 덧붙여 字句를 보완하고, 부족한 내용을 채워 제목처럼 ‘通攷’하기에 편리하도록 편집한 것이다. 이것은 『集註』의 이해를 돕는 것이었지만 동시에 주자의 학문적 궤적을 세심하게 살피는 과정이기도 했다. 四書의 주석을 중심으로 주자 학문의 변화상을 그 저작에 대한 비교검토를 통해 추적한 것이다. 이러한 우암의 노력은 조선 주자학이 학술방면에서 원전자료의 검토에서부터 전문적인 방향으로 전개될 수 있는 원천적인 에너지를 제공했다. 그것은 주자학에 대한 연구에서 우암 당대에 동아시아에서 이루어졌던 가장 심도깊은 학술적 시도였다. 학술적 평가에서 우암의 지향과 선택에 대한 부정적인 인식이 완전히 일소되지 않았다 하더라도 그의 학술적 성과에 대한 객관적인 평가는 여전히 요청된다. 그에 대한 부정적인 인식만으로 그의 학술까지 폐기하기에 조선에서 우암의 영향력은 너무도 확고하기 때문이다. U-am Song Si-yeol’s will to gain fame about Neo-Confucianism and send an expedition to conquer the north is his goal and aim throughout his whole life. His academic mind and life style has still caused controversy since the Tang Dynasty as it was highly praised by King Jungjo while criticized by Yoon Jeung. This study put controversies and prejudices aside shortly and examined his academic interest and the performance through 「Mencius Hokmun Jeongwitongo」. Through specific data, the study aims to approach the study subject with controversy actually. Through this, U-am’s academic mind can be understood without prejudices. U-am has high interest in 「Mencius」 among the four books his understanding method was to exactly follow Neo-Confucianism original meaning of Zhu Xi who he compares to a saint. He looked into the deeds of Zhu Xi’s writings closely to grasp Zhu Xi’s original meaning and 「Mencius Hokmun Jeongwitongo」 shows such an aspect of U-am. 「Mencius Hokmun Jeongwitongo」supplemented words and phrases by adding exact meaning to 「Hokmun(或問)-footnote」 and edited more conveniently for ‘Tongo(通攷)’ like a title by fulfilling insufficient contents. This was to help understanding of 「a variorum edition(集註)」 and look into carefully Zhu Xi’s academic deeds at the same time. Based on the four books, it traced changes in Zhu Xi’s study through comparative review about his writing. Such U-am’s efforts provided source energy to review Neo-Confucianism of Joseon in the academic field and to develop it professionally. It was one of the deepest academic attempts regarding Neo-Confucianism in the Eastern Asia during the U-am Tang Dynasty. Negative perception about U-am’s aim and choice was not totally eradicated in an academic evaluation, but objective evaluation about his academic achievement is still required. This reason is that U-am’s influence in Joseon is too certain to discard his scholarship only due to the negative perception.

규장각 소장 『맹자』 판본 연구 - 정조∼고종대 書目에서의 계승을 중심으로 -

함영대 서울대학교 규장각한국학연구원 2015 한국문화 Vol.70 No.-

This study aims to understand the formation of bibliotheca in Kyujanggak(奎章閣) tracking down editions of 『Mengzi』 in the list of books in Kyujanggak during the period from King Jeongjo(正祖) to King Kojong(高宗) era The book lists of Wongyujanggak, several libraries around Kyujanggak, Jipokjae(集玉齋) and Sago(史庫) in King Kojong era were examined to track down variation and succession of 『Mengzi』 editions in the list of books in Kyujanggak. As a result, the 『Mengzi』 edition, which is often listed in normal book lists as a Confucian classic, is found to be a major method to understand formation and development of Kyujanggak bibliotheca. While different information of the editions was reflected according to each era and location, the editions themselves were succeeded continuously without much loss. Therefore, the attempt to examine the formation of Kyujanggak books through book lists deserves to continue sampling more various editions. Since Kyujanggak has less inflow of books and proper storage measures with authority of king’s library, the editions of 『Mengzi』 are not much separated. Without outside pressure to disperse the books, they could maintain their appearance. Examining other editions of Confucian classics would support this point positively. Few editions of Confucian classics have been added to book lists ever since Japanese colonial era. It is estimated that organizing and utilizing were more focused at this time. This point will be discussed in the next study.

修堂 李南珪의 학문적 지향과 비판의식

함영대 동방한문학회 2022 東方漢文學 Vol.- No.92

Sudang Lee Nam-gyu mastered his basic studies in sadistic tradition and passed ‘Gwageo(科擧) (the state examination)’ early in his 20’s and had a journey as a servant, too. But after his retirement, he completed all his academic duties through correspondence and self-culture. Particularly, his final task to revise Seongho School’s collections of works seems to be one of the most crucial academic achievements he did make. In his studies, he showed aspects as a moderate scholar following Chu His or Toegye(退溪)’s academic attitudes. Instead of investigation over academic theories, he strived to practice ‘sado(斯道)’ through ‘gunghaeng(躬行)’. But in his delicate analysis found in ‘Yehak(禮學)’, we should carefully examine the fact that he did not just agree on existing theories adhesively but accepted them as a result of his critical introspection. His trustworthy and dignified attitude found in the process of revising the collections of works lets us know his aspects as a scholar well digesting Yeongnam’s Toegye-hak and Guengi(京畿)’s Seongho-hak(星湖學). His sincerity and appropriateness shown in his effort to publish Seonghojip(星湖集) and Hanjujip(寒洲集) and also solemn attitude about anti-heathenism allow us to realize he had aspects not only as an intelligible patriot but as a reliable scholar equipped with great competencies. We can agree on the prevalence opinion about Sudang’s academic line that lies in the origin leading from Toegye, Seongho, and Sunam(順菴) up to Seongjae(性齋). But Sudang’s stock of academic knowledge is generally known to have been attributed to his own effort. It should have been resulted from his thorough critical consciousness as well as definite attitude about issues. 수당 이남규는 가학적 전통에서 기본적인 학업을 익힌 이후 20대에 일찍 과거에 급제한 까닭에 사환의 여정이 있었지만 은거한 이후로는 서신교환과 自修를 통해 자신에게 맡겨진 학문적 책임을 다했다. 특히 성호학파 일원들의 문집을 최종적으로 교정한 것은 그의 손끝에서 이루어진 중요한 학문적 업적이라고 판단된다. 그는 학문을 함에 있어서 주자와 퇴계의 학문적 태도를 따르는 온건한 학자로서의 면모를 보여주었는데 학리적인 이론의 천착보다는 궁행실천을 통한 斯道의 부지를 위해 애썼다. 하지만 예학에서 보여준 정미한 분석은 그가 기존의 학설에 대해 묵수적인 동의가 아닌 비판적인 성찰의 결과로 수용한 점을 주의깊게 볼 필요가 있다. 문집의 교정과정에서 보여준 착실하고 근엄한 태도는 영남의 퇴계학과 근기의 성호학을 잘 소화한 학자의 풍모를 보여준다. 성호집 과 한주집 의 간행에서 보여준 성의와 온당함, 벽이단에 대한 중후한 태도는 그가 투철한 애국지사로서의 면모뿐만이 아니라 건실한 학자로서도 매우 역량있는 수준을 보여준다는 것을 알 수 있다. 수당의 학맥은 대개 퇴계에서 성호, 순암을 거쳐 성재에 이르는 연원에 있다. 하지만 수당의 학문적 온축은 대체로 스스로의 노력에 의한 것으로 파악되는데 그것은 투철한 비판의식과 사안에 대한 명확한 태도 및 자세에서 견인된 것이다.

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

함영대 한국국학진흥원 2013 국학연구 Vol.0 No.23

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. 본고는 퇴계 이황과 성호 이익의 맹자 해석서인 맹자석의孟子釋義와 맹자질서孟子疾書의 분석을 통해 유교경전 맹자를 해석하면서 근기실학이 어떻게 퇴계학을 계승하고 창신했는가를 살펴본 것이다. 성호 이익은 맹자질서에서 해석의 논란이 되는 구절을 구결口訣로표시하여 경전의 내용을 우리말로 정확하게 이해하려 했다. 이것은 퇴계 이황이 맹자석의에서 한글 현토懸吐와 구결을 붙여 경전 본문의 뜻을 친절하게 설명한 것과 상통한다. 성호는 유교의 여타 경전이나 역사서, 또는 중국의 최신 연구 성과를활용하여 경전해석에서 참신한 주장을 적지 않게 제기했고, 퇴계는 경전 본래의 문맥文脈이나 어세語勢 등을 고려하여 자연스러운 경전의 해석을 강조했다. 이는 주자와 주자학파 학자들의 논의만으로 유교 경전의 뜻을 해석하려 했던 당대의 학술적 상황을 풍부하게 발전시키는 것이며 주자의 견해만을 존신하려는 분위기에 창조적인 기풍을 불어넣은것이다. 퇴계와 성호가 취한 경전 해석의 방법은 모두 당대 일반적인학술 분위기를 일신一新하는 것이다. 이러한 경향은 퇴계와 성호가 주자학을 이해하고 발전시키려는 학문적 입장에서 기인하는 것이다. 퇴계는 주자서절요朱子書節要를 편집하면서 그 서간이 수수授受된 분위기, 곧 서간에 담긴 기상을 보존하고자했고, 성호는 ‘질서疾書’ 저작의 의미를 주자의 해석을 묵수하는 것이 아니라 주자의 경전해석 정신을 배워 실천하는 것이라고 역설했다. 성호는 퇴계가 주자학을 수용하면서 주자의 학술정신을 얻으려 한 점을 발전적으로 계승한 것이다. 퇴계는 주자를 존신하면서도 유연하게 이해하는 관점에서 주자학을조선에 정립시켰고, 성호는 회의懷疑하고 비판적이면서도 융합融合하는주자의 학술정신을 실천하는 자신이 주자의 진정한 계승자라고 자부했다. 곧 주자의 학술적 기상과 그 정신을 본받고자 한 퇴계와 성호는 그견해를 묵수하는 경우와는 다른 측면에서 주자학의 계승자였다. 그러므로 그 정도와 경향의 차이에 의해 주자학과 실학의 대표적인 학자가되었지만, 유교 경전이 조선에서 이해되고 활용되는 측면에서, 또 주자학을 조선에 수용하는 지성사의 측면에서 성호는 퇴계를 잘 배운 진정한 계승자라고 할 수 있다.

정조의 奎章閣 解題書目 작성과 서명응 일가

함영대 서울대학교 규장각한국학연구원 2017 한국문화 Vol.79 No.-

This paper makes a basic approach to academic exchanges and support that involved the family of Seo Myung-eung in terms of filing of literature, which was part of King Jeong-jo’s educational policies. As is confirmed, King Jeong-jo tried to implement the policy of giving priority to the literary over the military for the development of education and filing of literature. It was due to the instruction of Bomanjae(保晩齋) Seo Myung-eung(徐命膺) and his own taste. The institute that took the central role in this was Kyujanggak(奎章閣). Kyujanggak was practically run by geomseogwan(檢書官, public officials working in Kyujanggak, taking care of the books) system, but those who were actually intended to raise was chogyemoonshin(抄啟文臣, talented civil servants who were selected and reported to King Joeng-jo) However, one of the most important projects of the academic culture, the collection, arrangement, and compilation of literature, Seo Myung-eung and his family were actively involved. Seo Myung-eung and his family actively supported the King’s policy, played a key role in writing haejeseomok(解題書目, lists and summaries of books), and also a significant role in casting types. Seo Myung-eung and his family supported King Jeong-jo’s policy of prioritizing the literary in the forefront and played a significant role but this has not been studied enough. What also needs to be examined closely is ‘Kyujangchongmok(奎章總目)’ and ‘Nupango(鏤板考)’, and the level of summarizing ‘Naegakbangseorok(內閣訪書錄)’, which is thought to have played a critical role in the production of the two. The scholastic exchange between King Jeong-jo and the family of Seo Myung-eung can provide a perspective in understanding the nature of academia under King Jeong-jo’s rule. What is clear is that King Jeong-jo and the family of Seo Myung-eung were steadily influencing each other in the academic world. This can be understood more meaningfully by comparison with ‘Chongmokjeyo(總目提要)’, which was written in the similar period. The academic promotion of King Jeong-jo should start from tracing the level of the literature he published and the process. Along with the thorough evaluation of the achievement, the advantages and disadvantages of the education policies that were focused on one monarchy should also be assessed.

백민정의 선생님의 “마땅함[宜]과 의로움[義]의 맥락에서 살펴본 유학자 茶山 丁若鏞의 正義 관념“에 대한 토론문

함영대 한국고전여성문학회 2018 한국고전여성문학회 학술대회 발표문 Vol.57 No.-

조선 후기 맹자학 연구의 새로운 시각과 연구방법

함영대 동양한문학회 2012 동양한문학회 학술발표대회 Vol.2012 No.-

유교 경전에 대한 해석학을 표방하는 경학은 경전에 대한 축적된 해석이라는 전통적인 공부방법이자 학문분과이다. 조선 후기 위대한 학적 성과를 제출한 다산 정약용은 경학의 토대 위에서 경세학을 제출했는데 그것은 다산 자신이 스스로 자부 한 것이기도 했다. 전근대 전통적인 인문학으로 일컬어지는 文史哲은 일반적으로 經學과 史學, 文學을 지칭하는 것이었다.