하빈 신후담의 『이성호역경질서찬요』에서 『역경질서』를 보면서 느낀 점을 6가지로 요약하고 있다. 하빈이 『역경질서』와 자신의 『주역상사신편』이 비슷하거나 다른 점을 6가지로 요약하면서 성호의 『역경질서』를 평가하고 있는 것이다. 여기서 하빈은 성호의 『역경질서』도 중요한 저술이지만 자신의 『주역상사신편』이 보다 좋은 책임을 설명하고 있다. 특히 『역경질서』보다 『주역상사신편』이 보다 자세하다거나 『역경질서』에서는 자세하지 못한 부분이 있음을 언급한 부분은 성호의 『역경질서』로 만족하지 못하였음을 보인 것이다.
하빈의 『주역상사신편』은 모든 효사의 맨 앞에 그 효가 변하여 가면 어떤 괘가 되는지를 언급하고 있다. 이것은 하빈이 얼마나 효변의 이론을 중요시 했는지를 잘 보여준다. 하빈이 효변의 이론을 이용하여 『주역』을 해석한 것은 독특한 측면이다. 그러나 필자가 『주역상사신편』의 여러 괘들을 살펴보았을 때 꼭 효변의 이론을 이용하지 않아도 되는 괘⋅효들이 많이 있었다. 그리고 효변의 이론을 강조하고는 있지만 점법(占法)과 연결시키고 있지 못하다는 점은 아쉬운 일이다.
『서학변』에서 하빈은 천주교에 대해 신랄하게 비판하고 있다. 이러한 이유 때문에 하빈을 성호우파로 분류한다. 다산은 성호좌파에 속하는 인물이다. 따라서 하빈의 『주역상사신편』이 아무리 중요한 서적이라고 언급하지 않은 것이다. 그렇다고 다산이 『주역상사신편』을 보지 않은 것은 아니다. 단지 하빈의 역학에 대해 언급만 하지 않았을 따름이다.
Ha-bin Shin Hu-dam(河濱 愼後聃) summarizes his impressions about YiJingJiShu(『易經疾書』) into six points in Lixinghuyijingjishuzuanyao(『李星湖易經疾書纂要』). That is, Ha-bin commented about Seong-ho(星湖)'s YiJingJiShu by summing up similarities or differences between YiJingJiShu and his ZhouYiXiangCiXinBian(『周易象辭新編』) as six items. Here, Ha-bin explains that Seong-ho's YiJingJiShu is an important writing, but his ZhouYiXiangCiXinBian is a better book. In particular, in the parts where he mentioned that ZhouYiXiangCiXinBian was more detailed than YiJingJiShu, or that YiJingJiShu was not detailed enough, Ha-bin revealed that he had not been satisfied with Seong-ho's YiJingJiShu. In Ha-bin's ZhouYiXiangCiXinBian, it's mentioned that when any yao(爻) changes and moves to the front of the yaoci(爻辭), what gua(卦) it becomes. It shows well how much Ha-bin considered Yaobian(爻變) theory as important. Ha-bin's translation of Zhouyi(『周易』) using Yaobian theory is a unique aspect. However, when different gua in ZhouYiXiangCiXinBian were examined, many gua and yao didn't need the application of Yaobian theory. In addition, even though Yaobian theory is being emphasized, it's a pity that it's not connected to the divination method. In Xixuebian(『西學辨』), Ha-bin severely criticizes Catholicism. For this reason, Ha-bin is categorized as Seong-ho right party. Dasan(茶山) belongs to Seong-ho left party. Therefore, Dasan didn't mention Ha-bin's ZhouYiXiangCiXinBian as an important book. It doesn't mean that Dasan hadn't read ZhouYiXiangCiXinBian. He just didn't say anything about Ha-bin's I-xue.
Ha-bin Shin Hu-dam(河濱 愼後聃) summarizes his impressions about YiJingJiShu(『易經疾書』) into six points in Lixinghuyijingjishuzuanyao(『李星湖易經疾書纂要』). That is, Ha-bin commented about Seong-ho(星湖)'s YiJingJiShu by summing up similarities or differences between YiJingJiShu and his ZhouYiXiangCiXinBian(『周易象辭新編』) as six items. Here, Ha-bin explains that Seong-ho's YiJingJiShu is an important writing, but his ZhouYiXiangCiXinBian is a better book. In particular, in the parts where he mentioned that ZhouYiXiangCiXinBian was more detailed than YiJingJiShu, or that YiJingJiShu was not detailed enough, Ha-bin revealed that he had not been satisfied with Seong-ho's YiJingJiShu. In Ha-bin's ZhouYiXiangCiXinBian, it's mentioned that when any yao(爻) changes and moves to the front of the yaoci(爻辭), what gua(卦) it becomes. It shows well how much Ha-bin considered Yaobian(爻變) theory as important. Ha-bin's translation of Zhouyi(『周易』) using Yaobian theory is a unique aspect. However, when different gua in ZhouYiXiangCiXinBian were examined, many gua and yao didn't need the application of Yaobian theory. In addition, even though Yaobian theory is being emphasized, it's a pity that it's not connected to the divination method. In Xixuebian(『西學辨』), Ha-bin severely criticizes Catholicism. For this reason, Ha-bin is categorized as Seong-ho right party. Dasan(茶山) belongs to Seong-ho left party. Therefore, Dasan didn't mention Ha-bin's ZhouYiXiangCiXinBian as an important book. It doesn't mean that Dasan hadn't read ZhouYiXiangCiXinBian. He just didn't say anything about Ha-bin's I-xue.