이 글은 17세기 후반의 대표적인 유학자로 학문적․정치적으로 중요한 역할을 하였던 朴世采의 학문적 성격과 조선 유학사 인식을 살펴본 것이다. 박세채의 사상 형성과정은 크게 세 시기로 나누어 볼 수 있다. 첫째 시기와 둘째 시기인 17세기 중․후반에는 주자와 이이의 학문에 기반하여 자신의 사상을 정립해 나갔으며, 셋째 시기인 17세기 후반에 가서는 老․少分黨 등 정치적 격변 속에서 皇極蕩平論을 제시하고 이황사상 등에 포용적인 모습을 보이는데 이는 신흠에서 부친으로 이어지는 가학과 스승 김상헌의 영향이라고 할 수 있다. 그리고 이러한 윤근수→김상헌→박세채로 이어지는 학문의 흐름은 성혼→윤선거→윤증으로 이어지는 학문적 흐름과 서로 결합하여 소론의 사상적 기반이 되었다고 볼 수 있다. 박세채의 사상적 특성은 그의 저술인 『東儒師友錄』으로 통해서도 살펴볼 수 있다. 이 책은 박세채가 조선의 道學師友의 연원이 泯滅된 것을 염려하여 신라의 설총․최치원으로부터 시작하여 총 766명의 조선 유학자를 시기별․문인별로 정리해서 편찬한 것이다. 고려 말 성리학이 도입되면서 형성되기 시작한 학문적 동류의식과 道統의식의 산물이기도 한 이 책에서 박세채는 자신의 주관적 서술은 피하고 타인이 서술한 자료를 인용하는 방식을 취하고 인용한 자료의 전거를 대는 등 나름대로의 객관성을 추구하고 있다. 그럼에도 불구하고 성혼의 문인을 가장 많이 수록하고 이이에 대한 서술 분량이 이황에 비해 거의 2배에 이르는 등 이황․조식학파보다는 이이․성혼학파에 더 비중을 두고 서술하였다. 이는 소론의 입장이 반영된 것이라고 할 수 있다. 또한 김안국과 이중호․김식․유우․김인후 등 상대적으로 덜 알려진 학자들의 문인들을 많이 수록하고 자신이 가장 높이 평가하는 인물에 김안국․서경덕․성혼․정구 등을 포함시켜 다양한 인물, 학파와 맥을 닿고 있음을 알 수 있다. 『동유사우록』에서 주목되는 또 하나의 사실은 호남 유학자에 대한 서술이 적지 않다는 점이다. 박세채의 선조인 박상충을 비롯하여 15～16세기 호남유학의 대표적인 인물들이 거의 망라되어 있는데 이는 호남지역에 대한 관심이 없었다면 불가능한 일이라고 할 수 있다. 이렇듯 『도동연원록』이나 『동유사우록』에서 볼 수 있듯이 조선 중기 저술되는 『연원록』이나 『사우록』에는 學統과 道統뿐만 아니라 지역적 요인도 영향을 미쳤음을 알 수 있다. 『동유사우록』은 박세채 사후 문묘종사나 노소대립 과정에서 대표적인 업적으로 제일 먼저 언급되고 간행을 요구하는 사실에서 볼 수 있듯이 조선 후기 당시 당대인들에 의해서도 높은 평가를 받았다.

This article is the observation of the academic feature and recognition of Confucianism history of Park Se-chae who was the representative Confucianist in late 17th century and played an important role in academia and politics. The formation process of Park Se-chae's thoughts are divided into three periods, the middle and late of 17th century that is the first and second period was established on his aspect based on the scholarship of Chu Tzu and Yi I, and he suggested Hwanggeuktapyungron(皇極蕩平論) in political crisis including Nosobundang(老少分黨) in late 17th century and showed his comprehensive figure on Yi whang's thoughts. This can be caused by effects of the learning from Shin Heum and his father and his master, Kim Sang-heon. And an academic stream continuing Yoon Keun-soo→Kim Sang-heon→Park Se-chae was combined to an academic stream of Seong Hon→Yoon Seon-geo→Yoon Jeung and became the base of Soron's thoughts. The feature of Park Se-chae' thoughts can be reviewed through 『Dongyusaurok(東儒師友錄)』 which is his writing. This book is the product of same kind consciousness and consciousness of confucian orthordoxy(道統) that was started to generate from introducing Neo-Confucianism. This book selected people with choice based on the correct scholarship(正學) and the Confucian philosophy(道學), and did not describe people's name in uniformly. That is, he used the title(號) or posthumous title(諡號) and added ‘Master’ to people who he respected. Another fact noted in 『Dongyusaurok』 is many descriptions about Honam Confucianist. Park Sang-chung as the ancestor of Park Se-chae make a academic interchange with Jeong Mong-ju and served with distinction to accept Neo-Confucianism. And honam Naju area was his basic ground. Therefore, the family of Park Se-chae left early the base and took his place in Seoul and there was not regional base in Honam but the connected consciousness remain on his memory. This affected 『Dongyusaurok』. There was too many people recorded in 『Dongyusaurok』 including Park Sang-chung who is the ancestor of Park Se-chae, Choi Duk-ji and Lee Seon-je who contributed propagate Neo-Confucianism to Honam area in 15th century, people with a school of Kim Kwaeng-pil and Choi Bu, Song Heum, Yi Hwang, Kim An-guk who consistute the academic stream of Honam Sarim in early 16th century, and people with a school of Song Sun and Seo Gyung-duk who strongly contributed its scale and theory of Honam Confucianism to the best in the middle of 16th century. As shown in 『Dodongyeonwonrok(道東淵源錄)』 or 『Dongyusaurok』, we know that not only the academic and Confucian stream but also regional factor affected in 『Saurok』 that was written in the middle of Joseon.

This article is the observation of the academic feature and recognition of Confucianism history of Park Se-chae who was the representative Confucianist in late 17th century and played an important role in academia and politics. The formation process of Park Se-chae's thoughts are divided into three periods, the middle and late of 17th century that is the first and second period was established on his aspect based on the scholarship of Chu Tzu and Yi I, and he suggested Hwanggeuktapyungron(皇極蕩平論) in political crisis including Nosobundang(老少分黨) in late 17th century and showed his comprehensive figure on Yi whang's thoughts. This can be caused by effects of the learning from Shin Heum and his father and his master, Kim Sang-heon. And an academic stream continuing Yoon Keun-soo→Kim Sang-heon→Park Se-chae was combined to an academic stream of Seong Hon→Yoon Seon-geo→Yoon Jeung and became the base of Soron's thoughts. The feature of Park Se-chae' thoughts can be reviewed through 『Dongyusaurok(東儒師友錄)』 which is his writing. This book is the product of same kind consciousness and consciousness of confucian orthordoxy(道統) that was started to generate from introducing Neo-Confucianism. This book selected people with choice based on the correct scholarship(正學) and the Confucian philosophy(道學), and did not describe people's name in uniformly. That is, he used the title(號) or posthumous title(諡號) and added ‘Master’ to people who he respected. Another fact noted in 『Dongyusaurok』 is many descriptions about Honam Confucianist. Park Sang-chung as the ancestor of Park Se-chae make a academic interchange with Jeong Mong-ju and served with distinction to accept Neo-Confucianism. And honam Naju area was his basic ground. Therefore, the family of Park Se-chae left early the base and took his place in Seoul and there was not regional base in Honam but the connected consciousness remain on his memory. This affected 『Dongyusaurok』. There was too many people recorded in 『Dongyusaurok』 including Park Sang-chung who is the ancestor of Park Se-chae, Choi Duk-ji and Lee Seon-je who contributed propagate Neo-Confucianism to Honam area in 15th century, people with a school of Kim Kwaeng-pil and Choi Bu, Song Heum, Yi Hwang, Kim An-guk who consistute the academic stream of Honam Sarim in early 16th century, and people with a school of Song Sun and Seo Gyung-duk who strongly contributed its scale and theory of Honam Confucianism to the best in the middle of 16th century. As shown in 『Dodongyeonwonrok(道東淵源錄)』 or 『Dongyusaurok』, we know that not only the academic and Confucian stream but also regional factor affected in 『Saurok』 that was written in the middle of Joseon.

Park Se-chae, Park Sang-chung, Confucianism history, 『Dongyusaurok(東儒師友錄)』, Honam Confucianism