본 논문은 정조시대 학자인 순암 오재순(1727-1792)의 聖功사상을 『聖功圖』와 「聖功圖說」을 중심으로 고찰한 것이다. 순암의 성공사상은 다음과 같은 특징을 보이고 있다.
첫째, 聖學이 아닌 聖功을 강조하였다. 일반적으로 聖人之學의 준말인 성학으로 표현하나 순암은 성공이라 하여 ‘學’(학문) 보다는 실천적인 ‘功’(공부)를 특히 더욱 강조하였다. 각각의 圖의 명칭의 경우에도 論學圖라고 명명은 하였으나 知, 行, 存心, 愼言, 謹行條에 제시된 각각의 인물과 각 경서의 핵심 내용은 대부분 수양과 실천에 관계된 것이다.
둘째, 道統(인물) 중심으로 하였다. 특히 요순우상전심학도를 볼 때 도통을 제시((요- 순- 우)- 공자- 증자- 자사- 맹자- 정주)하여 은근히 자신에게 까지 도통이 이어짐을 시사한 것으로 생각된다. 다만 중국 사람, 중국 저서만 있는 것이 아쉽다.
셋째, 일관된 자기 사상에 의해 해석하였다. 즉 모든 인물과 경서를 知, 行, 存心, 愼言, 謹行의 다섯 조목으로 일관되게 분류하고 분석하였다. 또한 순암은 위의 다섯 가지 조목으로 분류하되 면밀히 경서나 인물의 사상을 분석 파악하였음을 알 수 있다.
넷째, 전체적으로 도표식으로 정리하였고 인물과 경서 중심으로 분석하여 간명, 직절한 느낌을 주며 각인 저술의 핵심 문장을 선택해 그 사상을 일목요연하게 알 수 있다.
다섯째, 사서삼경을 모두 아우르고 있다. 특히 『시경』과 『서경』도 아울러 중시하고 있음을 본다. 다만 『춘추』 『예기』까지는 언급하지 않았는바 양서는 성공사상을 나타내기에 적합하지 않아서 취하지 않은 것으로 추측된다.
여섯째, 순암의 성공사상은 이후 艮齋 田愚의 순암학결로 이어져 후학의 先河가 되었다.
This article looks at the thought of Oh Jae-soon's seonggong sasangin Jeongjo period while focusing on his Seonggongdo and Seonggong doseol. his thought will be explained as seen below. First, he gave more emphasis on seonggong, not seonghak, which is a concept abbreviated from Seonginjihak.He actually gave more importance to practice than to scholarly work. Therefore, the essential concepts provided in his work are most related with drills and practices. Second, he focuses on dotong(characters). Looking at Yosunwoosangjeonsimhakdo, he presents dotong ((Yo-Sun-Woo)-Kongtzu-Chengtsu-Jasa-Mengtsu-Chungtzu), while presenting himself to such a scholarly inheritance. Third, he intended to provide his interpretation based on his consistent thought. He actually classified and analyzed all the characters and classics based on the principles of knowledge, practice, self-esteem, bitter words, diligence. In addition, all things are classified with these five items as shown above. Fourth, he analyzed classics and presented his ideas in simple terms and concepts. Fifth, he deals with the seven Chinese Classics and particularly he emphasizes Shizing and Shujing. He did not mention Chunqiu (the Spring and Autumn Annals) and Liji (The classic of Rites),both of which he did not consider as adequate. Sixth, Sunam’s thought was inherited to Ganjae Jeonwoo’s soonamhakgyeol.
This article looks at the thought of Oh Jae-soon's seonggong sasangin Jeongjo period while focusing on his Seonggongdo and Seonggong doseol. his thought will be explained as seen below. First, he gave more emphasis on seonggong, not seonghak, which is a concept abbreviated from Seonginjihak.He actually gave more importance to practice than to scholarly work. Therefore, the essential concepts provided in his work are most related with drills and practices. Second, he focuses on dotong(characters). Looking at Yosunwoosangjeonsimhakdo, he presents dotong ((Yo-Sun-Woo)-Kongtzu-Chengtsu-Jasa-Mengtsu-Chungtzu), while presenting himself to such a scholarly inheritance. Third, he intended to provide his interpretation based on his consistent thought. He actually classified and analyzed all the characters and classics based on the principles of knowledge, practice, self-esteem, bitter words, diligence. In addition, all things are classified with these five items as shown above. Fourth, he analyzed classics and presented his ideas in simple terms and concepts. Fifth, he deals with the seven Chinese Classics and particularly he emphasizes Shizing and Shujing. He did not mention Chunqiu (the Spring and Autumn Annals) and Liji (The classic of Rites),both of which he did not consider as adequate. Sixth, Sunam’s thought was inherited to Ganjae Jeonwoo’s soonamhakgyeol.