On Sage Learning in the Chosŏn Era: Focusing on Trends in Its Dissemination, Deepening and Diffusion

ACTA KOR ANA VOL. 14, NO. 1, JUNE 2011: 229–265 PERCEPTIONS OF THE TEN DIAGRAMS ON SAGE LEARNING IN THE CHOSŎN ERA: FOCUSING ON TRENDS IN ITS DISSEMINATION, DEEPENING AND DIFFUSION By LEE DONGKUN This study1 analyzes how the Ten Diagrams on Sage Learning (聖學十圖, sŏnghak sipto) (1568) written by T’oegye Yi Hwang (1501–1570) was disseminated and diffused amongst future generations of kings and Confucian scholars (16th–20th centuries). It also examines the characteristics of the perceptions of the Ten Diagrams on Sage Learning (聖學十圖, Sŏnghak sipto) that existed during the Chosŏn era. What’s more, based on a perusal in a chronological manner of related materials, this study reviews the characteristics of the dissemination of the Ten Diagrams on Sage Learning amongst the kings of Chosŏn; moreover, the annotations of Confucian scholars who emerged after Yi Hwang are used to analyze trends in terms of the diffusion of the Ten Diagrams on Sage Learning. Such an exercise is designed to analyze the characteristics of the perceptions of the Ten Diagrams on Sage Learning during the Chosŏn era from a diachronic standpoint. Based on this analysis of the characteristics of the dissemination of the Ten Diagrams on Sage Learning during the 16th–20th centuries, as well as trends in the annotation thereof, the perceptions of the Ten Diagrams on Sage Learning during the Chosŏn era can be summarized as follows. First, in its capacity as materials for the learning of monarchs (chewanghak) and of ideological significance of state administration, the Ten Diagrams on Sage Learning can be said to have a great influence on Chosŏn. One can see that it served as the standard model for the learning of monarchs in Chosŏn. Second, 1 This study is a modified and summarized version of Lee Dongkun (Yi Tonggŏn), Study of the perceptions of Ten Diagrams on Sage Learning (聖學十圖) during the Chosŏn Era: with a special focus on the trends in terms of the dissemination, deepening and diffusion of the Ten Diagrams on Sage Learning (Chosŏn sidae sŏnghak sipto ihae e taehan yŏn’gu: Sŏnghak sipto yup’o wa simhwa, hwaksan ŭi yangsan ŭl chungsim ŭro), Ph.D. dissertation, Yeungnam University, 2010. 230 Acta Koreana Vol. 14, No. 1, 2011 the trends in the diffusion and annotation of the Ten Diagrams on Sage Learning greatly influenced the course of the development and theoretical deepening of Neo- Confucianism (Zhu Xi’s School of Thought). The annotations of “The Mind Combines and Governs Nature and Emotions” (心統性情圖, Simt’ong sŏngjŏng to) Chapter of the Ten Diagrams on Sage Learning produced during the 17th century revolved around discussions about the differences between Yi Hwang and Yi Yi over the Theory of Mind and Nature (心性論, simsŏngnon), discussions which greatly influenced the deepening of the Theory of Mind and Nature during the development process of Neo-Confucianism. Meanwhile, reverence (敬, kyŏng) and simsŏngnon-related annotations of the Ten Diagrams on Sage Learning were actively carried out during the 19th century. This trend in terms of the annotation of the Ten Diagrams on Sage Learning can be considered as an example of the theoretical enrichment which the simsŏngnon-based standpoint and kyŏng-centered structure of the Ten Diagrams on Sage Learning introduced in terms of the deepening of the importance of kyŏng and the simsŏngnon in the subsequent development of Neo- Confucianism in Chosŏn. Third, we can see that Yi Hwang’s thought, which served as the foundation for their own thought, influenced the Silhak (Practical learning) scholars of Chosŏn. Keywords: T’oegye Yi Hwang, dissemination, deepening, diffusion, Ten Diagrams on Sage Learning 1. INTRODUCTION This study analyzes trends in the manner in which the Ten Diagrams on Sage Learning (聖學十圖, Sŏnghak sipto) (1568) written by Yi Hwang (1501–1570) was produced and disseminated (hereinafter referred to as “disseminated”),2deepened, and diffused3 by subsequent gen-erations of kings and Confucian scholars.4 Such 2 ‘Produced’ refers to the actual manufacturing of Ten Diagrams on Sage Learning at the behest of the royal household. ‘Dissemination’ refers to both the dissemination of the Ten Diagrams on Sage Learning amongst meritorious subjects at the behest of the royal household, and the dissemination of the Ten Diagrams on Sage Learning amongst kings as part of their studies to become sage kings. The term sage learning (聖學, sŏnghak) employed in the Ten Diagrams on Sage Learning (聖學十圖, sŏnghak sipto) has two meanings. While one refers to the study of sages (聖人), the other refers to the study of sage kings (聖王). Yi Sangŭn, “Translation of the Ten Diagrams on Sage Learning (T’oegye sŏnsaeng Sŏnghak sipto yŏkhae)”, T’oegye hakpo (退溪學報), Vol. 2 (Seoul: The T’oegye Studies Institute, 1974) 3 ‘Deepening and diffusion’ refers to the process through which the philosophical framework of the Ten Diagrams on Sage Learning was deepened and diffused through various Ten Diagrams on Sage Learning-related compilations produced by ensuing generations of Confucian scholars. 4 ‘1950s’ is included as the cutoff point for this study because it was during this period that Chŏng Taesu (1882–1959) left behind literature related to the Ten Diagrams on Sage Learning in the form of his work Questions related to Reverence raised in the Ten Diagrams on Sage Learning (敬題聖學十圖後, Kyŏngje Sŏnghak sipto hu) (1955). Chŏng is widely regarded as the last Confucian scholar during the period spanning from the end of the Taehan Empire to the modern era to write on this topic. The Lee: Perceptions of the Ten Diagrams on Sage Learning 231 an exercise is designed to identify the characteristics and significance of the perceptions of the Ten Diagrams on Sage Learning that emerged during the Chosŏn era. The Ten Diagrams on Sage Learning was produced by T’oegye Yi Hwang for King Sŏnjo, who was seventeen years old at the time, as the basis for his cul- tivation (suyang) and governance (ch’ise). It broke down the core contents of Neo- Confucianism into ten illustrations (or what is referred to as diagrams in the title), each of which contained a detailed explanation. As such, despite its small size, the Ten Diagrams on Sage Learning encompassed the core of Neo-Confucianism and T’oegye’s thought about the “Heavenly Way (天道, ch’ŏndo) was granted to human beings” and “How does a human being actualize the Heavenly Way he has been granted.” The importance of the Ten Diagrams on Sage Learning in terms of the history of academics has resulted in many studies being conducted on this subject in both Korea and abroad.5 However, the influence exercised by the Ten Diagrams on Sage Learning extended well beyond the reign of King Sŏnjo to whom it was first presented. Rather, the majority of the kings of Chosŏn who followed Sŏnjo used the Ten Diagrams on Sage Learning as materials to cultivate a Neo-Confucian mindset. In addition, the kings disseminated the Ten Diagrams on Sage Learning to their meritorious subjects.6 In addition to its dissemination by kings, the Ten Diagrams on Sage Learning was also a regular subject of ‘annotations’ written by selection of the periods conducted herein was based on Kŭm Changt’ae, Ten Diagrams on Sage Learning and the Structure of T’oegye Philosophy (Sŏnhak sipto wa t’oegye ch’ŏlhak ŭi kujo) (Seoul: Seoul National University Press, 2001) pp. 303–321. 5 The state of the translation and studies on the Ten Diagrams on Sage Learning are saliently introduced in Kŭm Changt’ae, Ten Diagrams on Sage Learning and the Structure of T’oegye Philosophy (Sŏnhak sipto wa t’oegye ch’ŏlhak ŭi kujo) (Seoul: Seoul National University Press, 2001) pp. 326–329. 6 King Sŏnjo ordered the meritorious subjects to make a clean copy of the Ten Diagrams on Sage Learning and the Kyŏngyŏnsa (經筵事, Officials in Charge of Royal Lectures) to manufacture folding screens, which were to be edited by the scholars from the Hongmun’gwan (弘文館, Office of Special Advisors). He also produced the work in scrapbook form and disseminated it amongst officials (as evidenced in his Memorial for the Ten Diagrams on Sage Learning [進聖學十圖箚, chin sŏnghak sipto ch’a], this was also T’oegye’s intention). Folding screens, scrapbooks, and printed versions of the Ten Diagrams on Sage Learning were produced during the 2nd year of King Sŏnjo (1569), 2nd year of the Kwanghaegun (1610), 1st year of King Injo (1623), 6th year of King Sukchong (1665), 31st year of King Yŏngjo (1755), and 23rd year of King Chŏngjo (1799). The Ten Diagrams on Sage Learning was used as materials for royal lectures during the 7th year of King Sukchong (1666) and 22nd year of King Yŏngjo (1746). Moreover, when royal envoys Yi Hubaek, Sŏ Changgwan and Yu Sŏngnyong visited Ming between October 1569 and April 1570, they conveyed the Ten Diagrams on Sage Learning to Wu Jing, a Ming official attached to the Yuhuaguan (玉華館) in Beijing. 232 Acta Koreana Vol. 14, No. 1, 2011 scholars from ensuing generations.7 In addition, various types of woodblock printings of the Ten Diagrams on Sage Learning were produced from the 16th–early 20th centuries. In this regard, the List of Korean Woodblock Printed Books8 includes some thirty-four woodblock printings of this particular work.9 As such, there has been a high demand for the Ten Diagrams on Sage Learning throughout history. Although many annotations of the Ten Diagrams on Sage Learning were produced during the 16th–20th centuries, there have been to date, with the notable exception of the study conducted by Prof. Keum Jang-tae (Kŭm Changt’ae), practically no studies on the annotations of the Ten Diagrams on Sage Learning.10 To this end, the present study intends to complement existing studies results and to analyze how Ten Diagrams on Sage Learning was disseminated amongst meritorious subjects in the aftermath of its presentation to King Sŏnjo, and based on the discovery of new materials, examine how the tenets of the Ten Diagrams on Sage Learning were further deepened and diffused through the annotations written by scholars from ensuing generations.

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