校正廳本『書傳諺解』의 經學的 고찰

Abstract

The Gyojeongcheong version of 『Seojeon Eonhae』was lost during the Imjinwaeran, and reproduced. From the perspective of Confucian classics, 『Seojeon Eonhae』 has main features, especially in terms of structure and interpretation, such as being either scriptural or historic, some scriptural statements that may seem to be fake, others that are difficult to understand and different theories. These features were influenced by the characteristics of 『Seogyeong』. Thoroughly following 『Seojipjeon』, 『Seojeon Eonhae』consisted of chapters and sections. In particular, some scriptural statements that 『Seojipjeon』 found wrong were included in 『Seojeon Eonhae』 after corrected. This was due to little trust in some such statements of 『Seogyeong』. Unlike 『Saseo Eonhae』,『Seojeon Eonhae』 put its priority on the honorific system of language depending on situational logics rather than the theory of Taotong since 『Seogyeong』 is a classical sculpture and simultaneously a historical literature. 『Seojeon Eonhae』 mainly followed 『Seojipjeon』 in interpreting sculptural statements, but sometimes accepted minor or ancient annotations. It also strongly tended to follow conventional wisdom while negotiating all theories by local scholars, in an attempt to reduce any interpretational errors of 『Seogyeong』.