• The Journal of Korean Philosophical History
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• no.32
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• pp.161-183
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• 2011

Lee Ik(李瀷) had put emphasis on the achievements by self-regulated academic learning through doubts, and at the same time that it was all-embracing. His academic attitude had set an example among the members of Seongho school(星湖學派), and his disciples had strived to emulate his style. The greatness of Seongho(星湖)'s study had been revealed by development of Seongho school(星湖學派) right after his death. He had argued that the six strokes of I-Ching should be read having it divided into inward and outward divine signs. He had stated his view clearly that the divine signs ranging from one stroke to six strokes were not connected, same as Shao yong(邵雍)'s method, but, the three strokes of inward divine sign as well as the three strokes of outward divine signs were independent from each other. Seongho(星湖) also had raised many questions about Shifa(筮法), and Bianyao(變爻) and Zhuzi(朱子)'s Shifa(筮法), or Yixueqimeng("易學啓蒙") "Kaobianzhan("考變占")". In view of the Shifa(筮法), Seongho(星湖) had helped Dasan(茶山) to present 'Shiguafa(蓍卦法)' by proposing different divination rule from Zhuzi(朱子)'s Method of Divination by Shiyi("筮儀"). Seongho(星湖) had not professed something significantly different from Zhuzi(朱子) in his I-xue. His study on I-xue had been accomplished under his goal of achievements by self-regulated academic learning through doubts. "Shiguakao("蓍卦攷")" is also same. I-xue of Seongho(星湖) had made a great contribution to form Dasan(茶山)'s I-xue in the later years.

• The Journal of Korean Philosophical History
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• no.36
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• pp.75-99
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• 2013

In this treatise, the writer aimed to discuss the points that the Zhouyi("周易") which Dasan(茶山) studied is connected with Xiangshuyixue(象數易學). First of all, Dasan(茶山) reconstructed Shiyi("十翼"). The unique thing is that he included such a new topic, called Shiguachuan("蓍卦傳") - manual of divination signs manual in the Shiyi("十翼"). This Shiguachuan("蓍卦傳") is concerned with the method of divination, and is deeply related to the Xiangshuyixue(象數易學). When it comes to the Zhouyi("周易") which Dasan(茶山) studied, Yilisifa(易理四法). As he discussed Xiang(象), it is connected to the Xiangshuyixue(象數易學). Also, there is a link between the Yilisifa(易理四法) and the Shiguachuan("蓍卦傳"). Dasan(茶山) argued that the Yilisifa(易理四法) is a must in interpreting Zhouyi("周易"). Thus, it can be said that the Zhouyi("周易") which Dasan(茶山) studied is connected with the Xiangshuyixue(象數易學). Next, the writer examined Duyiyaozhi("讀易要旨"), Yilun(易論) and Chunqiu guanzhanbuzhu("春秋官占補註")- literally, annotated collection of divination practice by compiler or editor of annals, etc. Duyiyaozhi("讀易要旨") is related to the Xiangshuyixue(象數易學), too. The writer was able to find out the fact that, in relation to the Divination Signs Manual, the Chunqiuguanzhanbuzhu("春秋官占補註") was also connected with the Xiangshuyixue(象數易學). Through these studies, the writer was able to see that how much Dasan(茶山) had exerted his efforts to define and describe Xiang(象) and Shu(數).