金正國의 性理書 편찬과 그 특징 －『性理大全書節要』를 중심으로－ = Kim Jeong-guk’s compilation of Seongni daejeonseo jeoryo and it’s characteristics

다국어 초록 (Multilingual Abstract)

The purpose of this study was to confirm how the Joseon academia understood and utilized Seongni daejeon in the first half of the 16th century. To this end, I analyzed the contents of the Seongni daejeonseo jeoryo written by Kim Jeong-guk and examined its characteristics. Seongni daejeonseo jeoryo was a book compiled during Kim Jeong-guk’s secluded life after the Gimyo Sahwa. Kim Jeong-guk edited this book by selecting the contents from Seongni daejeon that he thought were important.
Seongni daejeonseo jeoryo can be divided into three parts in terms of its content. The first part is chapter 1 to chapter 2 < Soja(蘇子) >, which contains the basic concept of Neo-Confucianism, the genealogy of academic succession, and the essence and method of learning. The second part is from chapter 2 < Sun(舜) > to chapter 4 < General discussion of Song(宋總論) >, which contains the evaluation of major characters from the Three Dynasties to the Song Dynasty. The third part is from < Gundo(君道) > to < Ejeok(夷狄) > of chapter 4 and contains the king’s virtues and studies, the way the king treats his servants, the discrimination and appointment of talented people, and principles and guidelines for state administration.
When considering the content analysis of Seongni daejeonseo jeoryo, the characteristics of this book can be summarized into three categories.
The first is that it is a book that contains guidelines for state administration. Kim Jeong-guk and Gimyo Sarim of Jungjong’s reign insisted that lectures of Seongni daejeon be focused on the contents that are the guidelines for the management of state affairs in the royal lecture. And according to the contents of Seongni daejeonseo jeoryo, historical cases that kings and bureaucrats should use as examples in real politics, and principles and guidelines to be observed in state administration occupy a large proportion. This point is consistent with Gimyo sarim’s argument about royal lecture and this book has the nature of a kind of state administration guide.
Second, it is noteworthy that the learning of king and prime minister was emphasized as a key element of politics in Seongni daejeonseo jeoryo. Kim Jeong-guk presented the king’s learning as a fundamental element of correct politics. In addition, he emphasized that it is much more important and essential to receive subsidies from the prime minister who have learned Confucianism than the king’s own natural qualities and abilities in the king’s academic achievement. Accordingly, Kim Jeong-guk considered the academic ability of the prime minister as important. And it was also pointed out that if the prime minister showed limitations in supplementing the monarch, the cause was the lack of learning of the prime minister.
Third, it is also an important feature that the contents that are thought to have been influenced by the experience of Gimyo Sahwa are included in Seongni daejeonseo jeoryo. In Seongni daejeonseo jeoryo there are evaluations criticized Dumu’s failure in pushing for the abolition of eunuches and the scholars of Trouble of Danggo were bold but reckless during Eastern Han Dynasty. The inclusion of these evaluations in Seongni daejeonseo jeoryo can be said that Kim Jeong-guk pointed out and reflected on the radicality of Cho Kwang-jo and others as the cause of Gimyo Sahwa. In addition, the selecting of evaluations, which pointed out that the scholar’s spirit has weakened since the Trouble of Danggo, is believed to reflect Kim Jung-guk’s idea that the scholar’s spirit should not be dampened and reform should not be abandoned due to strange narratives.