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    16세기 한 성리학자의 『대학(大學)』 해석 ― 석탄(石灘) 이신의(李慎儀)의 『대학』해석을 중심으로 ― = A 16th-century Neo-Confucian scholar's interpretation of the Daxue(『大學』)

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    https://www.riss.kr/link?id=A110113347

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    다국어 초록 (Multilingual Abstract) kakao i 다국어 번역

    The study examined Daxuezhalu(『大學箚錄』) written by ShiTan Li Shen-Yi(이신의 李慎儀). Three different editions of Daxuezhalu(『大學箚錄』) were looked into, one of which in Shitanji(『이신의集』) could be considered methodical, if not perfect. In addition, Guojirucangben(『國際儒藏本』) was goudou(句讀) and correction was made on its wrong contents through dainjiao(點校) by WangXinzhu(王心竹). For these reasons, Daxuezhalu(『大學箚錄』) in Shitanji(『이신의集』) was used as the basis for the study and Guojirucangben(『國際儒藏本』) as a supplement.
    Explanatory notes were added to Daxuezhangjuxu(「大學章句序」) in Daxuezhalu(『大學箚錄』), but consent cannot be given to some of them, which include the author's opinion that views Jing(敬) as essence of Xiaoxue(『小學』) and Daxue(『大學』), and the unique interpretation of Zhangju(章句), which can be attributed to the fact that the author didn't revise Daxuezhalu(『大學箚錄』) after writing it at the age of 37. However, the explanatory notes on xin(心), xing(性), qing(情), zhi(志) and yi(意) in An(按) toward the end of Daxuezhangjuxu(「大學章句序」) are considered unique.
    The followings in Jingwen(經文) were examined as questionable. ShiTan(이신의) reflected on the ways to reach zhishan(至善) as in the table that shows Sangangling(三綱領), which may be viewed as distinctive. The review of zhizhijie('知止'節) reveals that ShiTan(이신의) followed Zhuzi(朱子) on the issue of whether to relocate zhizhijie('知止'節) through his interpretation for leaving it where it was.
    The same was applied regarding tizhi(體制) in chuanwen(傳文) by following Zhuzi(朱子)'s argument on Daxuezhangju(『大學章句』). While the tendency to divide it into zhi(知) and hang(行) was seen, there was difficulty in thorough understanding with all the comments being in goujie(句節). It is considered overreaction that he argued in favor of shen(慎) without any comments on Gewuzhizhibuwangzhang(「格物致知補忘章」), although he mentioned characters, jin(謹) and shen(慎) unlike Zhuzi(朱子).
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    The study examined Daxuezhalu(『大學箚錄』) written by ShiTan Li Shen-Yi(이신의 李慎儀). Three different editions of Daxuezhalu(『大學箚錄』) were looked into, one of which in Shitanji(『이신의集』) could be considered methodic...

    The study examined Daxuezhalu(『大學箚錄』) written by ShiTan Li Shen-Yi(이신의 李慎儀). Three different editions of Daxuezhalu(『大學箚錄』) were looked into, one of which in Shitanji(『이신의集』) could be considered methodical, if not perfect. In addition, Guojirucangben(『國際儒藏本』) was goudou(句讀) and correction was made on its wrong contents through dainjiao(點校) by WangXinzhu(王心竹). For these reasons, Daxuezhalu(『大學箚錄』) in Shitanji(『이신의集』) was used as the basis for the study and Guojirucangben(『國際儒藏本』) as a supplement.
    Explanatory notes were added to Daxuezhangjuxu(「大學章句序」) in Daxuezhalu(『大學箚錄』), but consent cannot be given to some of them, which include the author's opinion that views Jing(敬) as essence of Xiaoxue(『小學』) and Daxue(『大學』), and the unique interpretation of Zhangju(章句), which can be attributed to the fact that the author didn't revise Daxuezhalu(『大學箚錄』) after writing it at the age of 37. However, the explanatory notes on xin(心), xing(性), qing(情), zhi(志) and yi(意) in An(按) toward the end of Daxuezhangjuxu(「大學章句序」) are considered unique.
    The followings in Jingwen(經文) were examined as questionable. ShiTan(이신의) reflected on the ways to reach zhishan(至善) as in the table that shows Sangangling(三綱領), which may be viewed as distinctive. The review of zhizhijie('知止'節) reveals that ShiTan(이신의) followed Zhuzi(朱子) on the issue of whether to relocate zhizhijie('知止'節) through his interpretation for leaving it where it was.
    The same was applied regarding tizhi(體制) in chuanwen(傳文) by following Zhuzi(朱子)'s argument on Daxuezhangju(『大學章句』). While the tendency to divide it into zhi(知) and hang(行) was seen, there was difficulty in thorough understanding with all the comments being in goujie(句節). It is considered overreaction that he argued in favor of shen(慎) without any comments on Gewuzhizhibuwangzhang(「格物致知補忘章」), although he mentioned characters, jin(謹) and shen(慎) unlike Zhuzi(朱子).

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