정복심（程復心） 『사서장도찬석（四書章圖纂釋）』의 도상학적 체계 연구 : 『大學』을 중심으로- = A Study of the Diagrammatic System in Jeong Bok-sim（程復心）'s SaseoJangdoChanseok（四書章圖纂釋）: Focusing on the Daehak（大學）

다국어 초록 (Multilingual Abstract)

This study analyzes Jeong Bok-sim（程復心）'s SaseoJangdoChanseok（『四書章圖纂釋』） focusing on the Daehak（『大學』）-related materials in volume three—DaehakJangguSeo（「大學章句序」）, DaehakGumunJangdoChanseok（「大學句問章圖纂釋」）, and DaehakHokmun（「大學或問」）—together with the Daehak（『大學』）-related Jangdo（章圖） and Doseol（圖說） contained in volumes one and two. It examines how Zhu Xi（朱熹）’s interpretation of the DaehakJanggu（『大學章句』） was transformed into a diagrammatic order within Jeong Bok-sim（程復心）’s Daehak（『大學』） JangDo（章圖） charts. The source text is the complete twelve-volume edition printed at DeoksinSeodang（德新書堂） in 1337, now held in the National Archives of Japan. This study seeks to overturn both the long-standing assumption that the work had been lost and the practice of uncritically repeating earlier errors in its diagrams, grounding its analysis instead in the extant text. Its central aim is to clarify how Zhu Xi（朱熹）’s interpretive framework, including his division of the text into chapters and parsing of its meaning, was converted into the structure of Jeong Bok-sim（程復心）’s charts.
Two principles govern Jeong Bok-sim（程復心）’s method of charting. The first is the compression of extensive commentary into a diagram; the second is the correlation of two sources as outer and inner. Here the diagram is distinguished by its character: what belongs within the Saseo（『四書』） is a chapter-chart, what represents the origin of the diagram, such as the Hado（「河圖」） emerging from the Yellow River, is an image, and what unfolds historically through human agency outside the Saseo（『四書』） is a figure. SeoipdoBonsi（「敘入圖本始」） at the head of volume one sets out the reasons for this charting.
This principle first appears in the Taegeukdo（「太極圖」） series concerning the generative order of the cosmos. Zhou Dunyi（周敦頤）’s Taegeukdo, which did not originally belong to the system of the Four Books, is correlated as outer and inner with Confucius’s Gyesa（「繫辭」） of the Yìjīng（『易』） in NonJujaTaegeukdoYeoYeokGyesaPyoriSanghap（「論周子太極圖與易繫辭表裏相合」）, and with the concept of sincerity in the Tongseo（『通書』） in NonJujaTaegeukdoYeoJujaTongseoPyoriSanghap（「論周子太極圖與周子通書表裏相合」）; its arrangement rests on Zhu Xi（朱熹）’s TongseoHae（『通書解』）. Mediating through the Yìjīng（『易』）'s proposition that distinguishes the Do（道） and Gi（器）, Jeong Bok-sim（程復心） placed Zhou Dunyi（周敦頤）'s discourse on the Way within the framework of Lihak（理學）.
As a result, the Supreme Polarity is defined as nature, and the cosmology converges upon a theory of mind-and-nature cultivation centered on sincerity. As for the theory of mind and nature, the six treatises preceding the first NonSimTongSeongjeongdo（「論心統性情圖」）（1-16） are the work of Sim Gwi-bo（沈貴珤）, styled Uijae（毅齋）; the second NonSimTongSeongjeongdo（「論心統性情圖」）（2-1-4） rests on Zhang Zai（張載）'s doctrine of the mind unifying nature and emotion; and NonCheon-inSimSeongJeongJiBunDo（「論天人心性情之分圖」）（1-17）, which discusses the distinction between Heaven and Human in terms of Mind, Nature, and Emotion, is based on Sim Uijae（沈毅齋）'s writing, which Jeong Bok-sim（程復心） charted on the basis of Sim's doctrine.
This charting principle is applied to the text of the Daehak（『大學』） in the twenty-three charts of DaehakGumunJangdoChanseok in volume three, which fall into four classes. GangnyeongChegyedo（「綱領體系圖」） establishes the foundation of the three guiding principles; GangnyeongJeongaedo（「綱領展開圖」） proceeds from the investigation of things and the extension of knowledge to demonstrate the canonical grounds of illustrious virtue, renewing the people, and the highest good; PaljomokChegyedo（「八條目體系圖」） diagrams the chain from knowing the root to the measuring square, encompassing self-cultivation, regulating the family, governing the state, and bringing peace to the world; and GyeolyoTonguido（「結要通義圖」） integrates the management of wealth and the employment of people through the principle of the measuring square. Through these, the study confirms that Jeong visualized the stages of inner reflection, typified the doctrine of root and branch by showing that self-cultivation is the root of governing the state and bringing peace to the world, and projected the logic of cultivating oneself and governing others by threading personal ethics and political order on a single principle.
The theoretical ground of these charts lies in the eleven questions-and-answers of DaehakHokmun（「大學或問」） which cohere around knowing the root. DaehakJangguSeo（「大學章句序」） at the head of the DaehakHokmun（「大學或問」） section is Zhu Xi（朱熹）’s original preface, to which Jeong Bok-sim（程復心）’s added interlinear notes and diagrammatic structure to chart it as DaehakJeonggyoJiseodo（「大學政敎之緖圖」）. This chart renders the genealogy of governance and instruction, in which personal cultivation extends to the transformation of the state; paired with JungyongDotongJijeon（「中庸道統之傳」）, which charts the transmission of the Way, it forms the two axes of outer kingliness and inner sageliness.
The genealogy runs from Bokhui（伏羲）, Sinnong（神農）, Hwangje（黃帝）, Yo（堯）, and Sun（舜）, through Tangwang（湯王）, Munwang（文王）, and Muwang（武王）, to Gongja（孔子）, Jeungja（曾子）, and Maengja（孟子）, and then to Jeong Ho（程顥）, Jeong Yi（程頤）, and Zhu Xi（朱熹）, before being transmitted from China to Korea and Japan.
In particular, this chart renders Zhu Xi（朱熹）’s DaehakJangguSeo（「大學章句序」） so precisely that one need not consult the preface itself; in contrast to the Taegeukdo（「太極圖」）, whose Dohak（道學） character still calls for repeated interpretation, it shows that a chart is a form whose meaning can be grasped immediately and exactly.
In sum, Jeong Bok-sim（程復心）'s charts of the Daehak（『大學』） constitute a system of Lihak（理學） argumentation that converted Zhu Xi（朱熹）'s interpretation of the DaehakJanggu（『大學章句』） into a diagrammatic order governed by the principles of compression into diagrams and outer-inner correlation. By this means, Jeong Bok-sim（程復心） gathered the cosmological framework of Dohak（道學） into the categories of Lihak（理學）. The learner first grasps the structure through the diagram and then, through that structure, seeks the original meaning of the classical text. This study thus demonstrates that the bibliographic verification of an extant text and the internal analysis of its structure together form the foundation for clarifying its philosophical system.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구의 목적과 의의 1
• 2. 선행 연구 검토 6
• 3. 연구 범위와 방법 12
• Ⅱ. 『사서장도찬석』의 서지적 검토 19
• 1. 정복심의 생애 19
• 2. 간행의 배경 23
• 3. 구성 체계의 서지적 특징 29
• 4. 『사서장도찬석』 1·2권의 도상적 구성 체계 31
• 5. 소결 108
• Ⅲ. 『사서장도찬석』 「대학혹문전」의 구성 체계 111
• 1. 「대학혹문전」 「대학장구서」에 대한 분석 112
• 2. 「대학구문장도찬석」 체계적 분석 127
• 3. 「대학혹문」 174
• 4. 소결 200
• Ⅳ. 「대학정교지서」의 중국·한국 사상사적 전개와 의의 202
• 1. 중국 203
• 2. 한국 206
• 3. 소결 211
• Ⅴ. 결론 213
• 1. 연구의 요약 213
• 2. 향후 연구 과제 215
• 참 고 문 헌 217
• 부 록 219
• 영 문 초 록 245