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A Study on Poetry Cited in 『Daehak(大學)』 - Focusing on Jipju(集註) and Soju(小註)
Journal of Korean Classical Chinese Literature
Abbr :
한문고전연구
2015, 31(1), pp.253-280
DOI :10.18213/jkccl.2015.31.1.009
Publisher : The Classical Chinese Literature Association of Korea
Research Area : Korean Language and Literature
2015, 31(1), pp.253-280
DOI :10.18213/jkccl.2015.31.1.009
Publisher : The Classical Chinese Literature Association of Korea
Research Area : Korean Language and Literature
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This study considered the poems of 『Sigyeong(詩經)』 cited in 『Daehak(大學)』 focusing on Jipju(集註) and Soju(小註), and examined which role these poems are playing in the Sugichiin(修己治人)-based logical structure in 『Daehak』. First of all, the chapter of Shinmin(新民) is being declared that Samgangryeong(三鋼領) in Myeongmyeongdeok(明明德), Shinmin(新民), Jieojiseon(止於至善) is mutually connected naturally and is ultimately united by quoting a poem that praised King Mun who can be said to be Jeonbeom(典範) of Sugichiin(修己治人). Sequentially, the chapter of Jieojiseon(止於至善) is characterized by developing the logic of Sugichiin by citing just a poetic line in all without a special argument. By the way, its logic is proposed very precisely, gradually and minutely, thereby making it available for guessing that the status of possessing in 『Daehak(大學)』 is very important. The chapter of Jega(齊家)⋅Chiguk(治國) is being clarified that Chiguk(治國) is having a premise as Jega(齊家) by consecutively citing three poems. There is an emphasis on which Jega(齊家) relies upon Sushin(修身) and on which Chiguk(治國) depends on Jega(齊家) because enlightenment proceeds with being expanded into the outside from the inside. The chapter of Chiguk(治國)⋅Pyeongcheonha(平天下) is being mentioned in detail on a leader’s Hyeolgujido(絜矩之道). As a very big Janggu(章句, Chapters and Sentences) of possessing in 『Daehak(大學)』, it is figuratively clarifying that Chiguk(治國) becomes a premise of Pyeongcheonha(平天下) by quoting three poems of Sigyeong(詩經). A logical system in 『Daehak(大學)』 is being most founded a problem of Myeongmyeongdeok(明明德). This results in Sushinron(修身論). Also, this Sushinron(修身論) is united to be interlinked with Chiinron(治人論) in Shinmin(新民) and Jieojiseon(止於至善) that have an inseparable relation to Myeongmyeongdeok(明明德). Ultimately, the poems in Sigyeong(詩經) quoted in Daehak(大學) were cited with the aim of strengthening the point of Sugichiin(修己治人). It is concentrated on the chapter that requires the reinforcement of a few core meanings. In addition, most of the cited poems were quoted on the basis of Danjangchwiui(斷章取義) unlike the original intention in Sigyeong(詩經). It is succeeding to the traditional saint notion[聖人觀], which regards King Mun as Jeonbeom(典範) of Sugichiin(修己治人). Zhi Zi’s Jipju(集註) and Soju(小註) is what is analyzing or describing its meaning by intensively highlighting these objectives.
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