麗末鮮初의 역사적, 사상적 전환기에 처하여 관계와 학계, 양쪽에서 활동하면서 유학적 이상을 펼치고자 노력했던 陽村 權近의 『詩淺見錄』은 역대 詩經論의 핵심적인 쟁점을 모두 포괄하고 있어, 조선 詩經論의 성장과 발달에 밑바탕이 되었을 뿐 아니라 權近 개인을 넘어 麗末鮮初의 경학사상의 흐름을 알 수 있는 귀중한 자료라는 점에서 그 의미가 깊다. 權近은 『詩經』이 인간 심성을 개발하는 敎化的 機能을 가지고 있다는 점과 자신이 처한 당대의 현실이 새로운 시대를 열어가는 시대정신을 갖춘 인재를 필요로 한다는 것을 깊이 인식하고 있으며, 더 나아가 자신과 士大夫가 그 인재라는 강한 자부심을 가지고 『詩淺見錄』을 저술하였다. 본인은 이 점에 주목하고, 『詩淺見錄』의 <淇奧>과 <緇衣>, <關雎>와 <兎罝> 등의 詩篇에 나타난 陽村의 好賢 · 好德論에 대해서 살펴보았다. 陽村은 爲政者 개인의 修己段階가 사회적 영역인 治人段階로 확대되는 구도에서 爲政者의 好德이 고리역할을 하고 있으며, 또한 이로 인해 이상사회 건설의 기폭제가 되는 것으로 파악하고 있다. 그뿐 아니라 다른 한 편으로는 民을 주체로 한 好賢論을 전개하여 백성의 신뢰와 사랑을 받고 있는 진정한 지도자의 모습을 부각시키고 있다. 『詩淺見錄』에 나타난 陽村의 好賢 · 好德論은, 쇠망해 가는 고려를 위해 아무 일도 할 수 없고, 단지 亡國의 과정을 지켜볼 수밖에 없었던 안타까운 상황에서 『詩經』에 수록된 中國 上古史에 대한 詩解釋을 통해, 정치 · 사회 · 사상적 격변기에 수반되는 여러 가지 문제점을 조망하고 好賢 · 好德이라는 해결책을 제시한 것이며, 한 걸음 더 나아가 촉구한 것이라 할 수 있다. 이러한 陽村의 好賢 · 好德의 논리는 자체적으로 終始論的 循環構造를 가지고 있는 셈이다. 民을 주체로 한 好賢의 논리는 지도자의 好德의 결과[終]로 산출된 것이며, 이와 반대로 지도자의 好德 논리는 民의 好賢 意識을 촉발하는 원인적 요소[始]로 작용하는 것이기 때문이다. 따라서 陽村의 好賢 · 好德의 논리는, 유학적 이상 사회 건설이라는 큰 틀에서 볼 때 둘이 아닌 하나의 전체적 논리 구조로 볼 수 있다. 즉 好德은 好賢 意識을 촉발하고, 好賢 意識은 지도자의 好德 意識에 영향을 끼치는 循環論的 構造를 가지는 것이다. 결국 陽村은 새로운 세계의 신질서를 확립하려는 의지를 詩 解釋에 담아 놓았다고 볼 수 있다. 그는 文王의 교화를 강조하면서 이를 자기 시대에 이식하려 한 것이며, 이러한 교화를 바탕으로 한 인륜의 도덕을 중시하면서 麗末鮮初의 급변적인 시기에 백성들의 인륜 도덕적 교화의 좌표로 삼고자 한 것이다. 『詩淺見錄』에 언급된 여러 詩篇의 解釋들에는 그의 정치, 사회적 이념이 녹아 있으니, 變을 正으로 회복하여 새로운 질서를 이룩하려는 陽村의 성리학적 이념과 전환기의 현실을 살아가는 지식인의 고뇌가 엿보이며, 이는 분단의 시대를 살아가는 오늘날의 우리에게 시사하는 바가 크다고 하겠다.

“Shi-cheon-gyeon-nok(詩淺見錄)”, a book authored by Yang-chon Kwon Geun(陽村 權近) who sought to unroll his Confucian ideals in activities on both public administrative and academic world during Korea's historical and ideological transition period of the late Goryeo dynasty and the early Joseon dynasty, encompassed all the key issues in successive generations of discussion on the Book of Odes(詩經論), so it became a good foundation for follow-up growth and development of discussions on the Book of Odes in the era of Joseon dynasty. Moreover, it has deep implications in a sense that it has been valued as precious reference material to reveal an ideological mainstream of Chinese classics studies during transitional period from the Late Goryeo dynasty to the early Joseon dynasty, simply beyond author Kwon Geun's personal thoughts. Yang-chon recognized deeply that “the Book of Odes(詩經)” could work to culture our human mentality, and his contemporary social reality demanded talents equipped with pioneering spirit to open up a new era. In addition, his strong pride in his being and high-ranking officials as such talents sought by his contemporary society motivated him to author the “Shi-cheon-gyeon-nok”. Focusing on the point, this study addressed his discussions on Hohyeon(好賢; Leadership's liking to meet capable talents) and Hodeok(好德; Leadership's liking to culture his own virtue) which were reflected on poem collections such as <Giok(淇奧)>, <Chieui(緇衣)>, <Gwanjeo(關雎)> and <Tojeo(兎罝)> contained in “Shi-cheon-gyeon-nok”. Yang-chon found that on the way from statesman's personal self-culture(修己) evolving into social extension, i.e. government over people(治人), the statesman's Hodeok works as in-between as well as catalyst for building up an ideal society. On the other hand, he developed discussions on Hohyeon based on people(民) to highlight a real leadership model deserving trusts and loves from the people. Yang-chon's discussions on Hohyeon and Hodeok reflected in “Shi-cheon-gyeon-nok” sought to give an outlook on his contemporary issues involved with political, social and ideological upheaval and suggest(or even urge) alternative solutions like Hohyeon and Hodeok through poetic analysis on the ancient Chinese history contained in “the Book of Odes(詩經)”, even under unfortunate circumstances where he could not do anything for declining doom of Goryeo dynasty but just face it in his eyes. Yang-chon's logical theory of Hohyeon and Hodeok like this has a cyclic structure of end and beginning(終始) in itself; The logic of Hohyeon based on the people is a fruit of leadership's Hodeok, while the logic of leadership's Hodeok works as causal factor(始) to trigger a popular consensus on Hohyeon. Thus, it is found that Yang-chon's logic on Hohyeon and Hodeok is not separated but unified logical structure from a macroscopic perspective of building up Confucian ideal society. In other words, Hodeok induces a sense of Hohyeon, which has effects on leadership's sense of Hodeok again in the manner of a cyclic impact structure. Summing up, it is concluded that Yang-chon reflected his strong will of establishing a new order of imminent world on the poetic analysis. He underlined enlightenment of King Mun(文王) in his writings to implant it into his contemporary era. While focusing on the morality of human duties based on such enlightenment, Yang-chon sought to set it as benchmark for moral culture of people in dramatic historical upheaval from the late Goryeo dynasty to the early Joseon dynasty. A variety of analyses on poem collections as commented in “Shi-cheon-gyeon-nok” contain his socio-political ideology, which reveals Yang-chon's neo-Confucian ideology to build up a new world order by turning change(變) into right(正) direction, as well as his intellectual distress in social reality of historical transition. His theory has great implications for our contemporary era of divided two Koreas.

“Shi-cheon-gyeon-nok(詩淺見錄)”, a book authored by Yang-chon Kwon Geun(陽村 權近) who sought to unroll his Confucian ideals in activities on both public administrative and academic world during Korea's historical and ideological transition period of the late Goryeo dynasty and the early Joseon dynasty, encompassed all the key issues in successive generations of discussion on the Book of Odes(詩經論), so it became a good foundation for follow-up growth and development of discussions on the Book of Odes in the era of Joseon dynasty. Moreover, it has deep implications in a sense that it has been valued as precious reference material to reveal an ideological mainstream of Chinese classics studies during transitional period from the Late Goryeo dynasty to the early Joseon dynasty, simply beyond author Kwon Geun's personal thoughts. Yang-chon recognized deeply that “the Book of Odes(詩經)” could work to culture our human mentality, and his contemporary social reality demanded talents equipped with pioneering spirit to open up a new era. In addition, his strong pride in his being and high-ranking officials as such talents sought by his contemporary society motivated him to author the “Shi-cheon-gyeon-nok”. Focusing on the point, this study addressed his discussions on Hohyeon(好賢; Leadership's liking to meet capable talents) and Hodeok(好德; Leadership's liking to culture his own virtue) which were reflected on poem collections such as <Giok(淇奧)>, <Chieui(緇衣)>, <Gwanjeo(關雎)> and <Tojeo(兎罝)> contained in “Shi-cheon-gyeon-nok”. Yang-chon found that on the way from statesman's personal self-culture(修己) evolving into social extension, i.e. government over people(治人), the statesman's Hodeok works as in-between as well as catalyst for building up an ideal society. On the other hand, he developed discussions on Hohyeon based on people(民) to highlight a real leadership model deserving trusts and loves from the people. Yang-chon's discussions on Hohyeon and Hodeok reflected in “Shi-cheon-gyeon-nok” sought to give an outlook on his contemporary issues involved with political, social and ideological upheaval and suggest(or even urge) alternative solutions like Hohyeon and Hodeok through poetic analysis on the ancient Chinese history contained in “the Book of Odes(詩經)”, even under unfortunate circumstances where he could not do anything for declining doom of Goryeo dynasty but just face it in his eyes. Yang-chon's logical theory of Hohyeon and Hodeok like this has a cyclic structure of end and beginning(終始) in itself; The logic of Hohyeon based on the people is a fruit of leadership's Hodeok, while the logic of leadership's Hodeok works as causal factor(始) to trigger a popular consensus on Hohyeon. Thus, it is found that Yang-chon's logic on Hohyeon and Hodeok is not separated but unified logical structure from a macroscopic perspective of building up Confucian ideal society. In other words, Hodeok induces a sense of Hohyeon, which has effects on leadership's sense of Hodeok again in the manner of a cyclic impact structure. Summing up, it is concluded that Yang-chon reflected his strong will of establishing a new order of imminent world on the poetic analysis. He underlined enlightenment of King Mun(文王) in his writings to implant it into his contemporary era. While focusing on the morality of human duties based on such enlightenment, Yang-chon sought to set it as benchmark for moral culture of people in dramatic historical upheaval from the late Goryeo dynasty to the early Joseon dynasty. A variety of analyses on poem collections as commented in “Shi-cheon-gyeon-nok” contain his socio-political ideology, which reveals Yang-chon's neo-Confucian ideology to build up a new world order by turning change(變) into right(正) direction, as well as his intellectual distress in social reality of historical transition. His theory has great implications for our contemporary era of divided two Koreas.

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From the late Goryeo dynasty to the early Joseon dynasty(麗末鮮初), Yang-chon Kwon Geun(陽村 權近), Shi-cheon-gyeon-nok(詩淺見錄), discussions on the Book of Odes(詩經論), enlightening functions(敎化的 機能), Hohyeon theory(好賢論), Hodeok theory(好德論), the cyclic structure of end and beginning(終始論的 循環構造)