土亭 李之菡의 사상과 『土亭秘訣』 (To-jeong Lee Ji-ham’s Thoughts and Tojeongbigyeol)

서지정보

· 발행기관 : 효원사학회
· 수록지 정보 : 역사와 세계 / 38권 / 179 ~ 206페이지
· 저자명 : 박종덕

초록

There is a shortage of academic studies on To-jeong Lee Ji-ham (1517～1578) and Tojeongbigyeol(『土亭秘訣』) for ordinary people's attention. There remained ‘Tojeongjib' and various manuscripts and prints with titles such as ‘Tojeongbigyeol'.
Though Lee Ji-ham couldn't enter the political world by Sa-hwa(士禍) for a long time, he, as descendant of Mok-eun Lee Saek, had a high education on basis of Neo-Confucianism. He lived in seclusion as a outsider but was different from a typical scholar living in seclusion(處士型 士林). The former, though always, took active attitude to governing a country, while the latter was passive about politic by many reasons. In fact, his petitions showed clearly his political thought. His works such as "Daeinseol", "Pigieumseol", "Gwayokseol" gave an indirect warning against nobles of powerful economies, whether Hungu(勳舊) or Sarim(士林), with his view of life.
It is a predominant view that Tojeongbigyeol does not belong in Tojeong's work. Many students have argued that the work was written under pretense on the basis of the time of its publication and circulation.
I got and examined manuscripts and prints through some collections and sources. My research suggests that the existing view lacks in evidence. The prints had different verses but had the unity of making divination sign called Jak-gwae-beop(作卦法) and the same explanations of divination signs for one year called Chong-un(總運). There is a possibility that they were written in the same time, because Jak-gwae-beop joined Ju-yeok(周易) and Gan-ji(干支) spread in that time. It seems that Tojeong wrote the original of Tojeongbigyeol, but other writer touched in Tojeong‘s manuscript and added Gwaesa(卦辭) with annotations to it.
A study of Lee Ji-ham's life and thought suggests that the trend of thought in the sixteenth century Chosun was various and the Confucian thought didn't win idea or thought leading the people's life over. Also, individuals each had their own philosophy of life according to their disposition and tendency, though they lived in the same situation of age and the same circumstances of thought.

영어초록

There is a shortage of academic studies on To-jeong Lee Ji-ham (1517～1578) and Tojeongbigyeol(『土亭秘訣』) for ordinary people's attention. There remained ‘Tojeongjib' and various manuscripts and prints with titles such as ‘Tojeongbigyeol'.
Though Lee Ji-ham couldn't enter the political world by Sa-hwa(士禍) for a long time, he, as descendant of Mok-eun Lee Saek, had a high education on basis of Neo-Confucianism. He lived in seclusion as a outsider but was different from a typical scholar living in seclusion(處士型 士林). The former, though always, took active attitude to governing a country, while the latter was passive about politic by many reasons. In fact, his petitions showed clearly his political thought. His works such as "Daeinseol", "Pigieumseol", "Gwayokseol" gave an indirect warning against nobles of powerful economies, whether Hungu(勳舊) or Sarim(士林), with his view of life.
It is a predominant view that Tojeongbigyeol does not belong in Tojeong's work. Many students have argued that the work was written under pretense on the basis of the time of its publication and circulation.
I got and examined manuscripts and prints through some collections and sources. My research suggests that the existing view lacks in evidence. The prints had different verses but had the unity of making divination sign called Jak-gwae-beop(作卦法) and the same explanations of divination signs for one year called Chong-un(總運). There is a possibility that they were written in the same time, because Jak-gwae-beop joined Ju-yeok(周易) and Gan-ji(干支) spread in that time. It seems that Tojeong wrote the original of Tojeongbigyeol, but other writer touched in Tojeong‘s manuscript and added Gwaesa(卦辭) with annotations to it.
A study of Lee Ji-ham's life and thought suggests that the trend of thought in the sixteenth century Chosun was various and the Confucian thought didn't win idea or thought leading the people's life over. Also, individuals each had their own philosophy of life according to their disposition and tendency, though they lived in the same situation of age and the same circumstances of thought.

참고자료

· 없음