조선시대 『禮記』 연구의 한 특색 : 朱子學的 經學

Abstract

Lijiqianjianlu(禮記淺見錄) by Kwon-Keun(權近) had an effect on the study of Liji twofold through Joseon period. One is in relation to rearranging the body of Liji(禮記) in the context of Neo-Confucian idea, especially making a full use of the precedent by Zhuxi such as the rearranging the sentences in Liji(禮記) in the context of Jing(經)-Zhuan(傳), Cultivation(功)-Fruits(效), etc. Lijileibian(禮記類編) by Choi-Seokjeong(崔錫鼎) shows a typical case in this aspect, in which the writer rearranged progressively the sentences and the chapters of Liji(禮記) following Zhuxi's idea in Yilijingzhuantongjie(儀禮經傳通解). The other is in relation to revise and give a supplement on the obscure annotations by Chenhao(陳澔) making a full use of the ideas on Liji(禮記) which Zhuxi(朱熹) mentioned in his writings. Lijifuzhu(禮記補註) by Kim-Jaero shows a typical accomplishment from the aspect of the latter, in which the writer reinterpreted the contents of Liji(禮記) successively in the context of Neo-Confucian theory of Li(禮) based on Zhuxi's idea. The way of reading of Liji developed through Lijiqianjianlu(禮記淺見錄), Lijileibian(禮記類編), and Lijifuzhu(禮記補註) had a main stream in the study of Liji(禮記) through Joseon period. We can identify this tendency as Neo-Confucian study of Confucian Classics(朱子學的 經學) sharply contrasted with the textual research of Confucian Classics(漢學的 經學) developed through Qing Dynasty. We can find that the former tendency was prevalent in Joseon under the political environment that confucian intellectuals can assist confucian ideal against the private will of king toward power, while the latter tendency was developed by the group of confucian intellectuals who was confined to study Confucian Classics in the context of the political intention of king, that is in harmony with the will of king to suppress the justifiable route to resist against despotic ruling.