성호 이익의 괘변론(卦變論)

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This thesis explores the characteristics contained in Seong Ho (星湖) Lee Ik(李瀷)’s Kuapienlun(卦變論) and its historical significance. Lee Ik used the views of Cheng I (程頤) and Chu Hsi (朱熹) as the main source in forming his Kuapienlun. In particular, Lee Ik's theory is rooted in Cheng-i's Kuapienlun, which is based on the logic of the parent-six-children kua (父母六子卦) in the dimension of trigram due to ｢Shuo Kua Chuan(說卦傳)｣, and converted it to something that can also be used for the hexagram. In addition, by expanding the scope of application to the entire sixty four kua and categorizing the sixty four kua into eight categories, a schematic comparable to Chu Hsi's ｢Kuapientu(卦變圖)｣was attempted. Although he did not adopt the practical method of mutual exchange between bihyo(比爻)s, Lee ik positively accepted Chu Hsi's view of categorizing sixty four kua as ｢Kuapientu｣. From that point of view, Lee Ik(李瀷)’s Kuapienlun, which had been rooted in Cheng-i's Kuapienlun, which is based on the dimension of trigram, but it was converted into the hexagram and expanded to all sixty four kua, thereby integrating the Chu Hsi's Kuapienlun. Such an integrative aspect, which is also the historical significance of Lee Ik’s Kuapienlun, is inherited and transformed by later scholars such as Sin Hu-dam and Lee Byeong-Hyu. Since Sin Hu-dam already had an opportunity to understand Cheng I’s Kuapienlun by converting it into the hexagram dimension at an early age, although some other interpretations focused on hsing(象) were stated, he actively sympathized and agreed with Seong-ho’s view. On the other hand, Lee Byung-Hyu maintains the theoretical purity of Cheng I's Kuapienlun, and shows a change in reducing the scope of application of Kuapien by emphasizing the sign and the image of exchange. However, in view of the academic spirit of Lee Ik that emphasized skepticism and self-acquirement, this can also be regarded as a positive aspect achieved in the field of Kuapienlun.