본고는 秋史 金正喜(1786~1856)의 학문론을 고찰하였다. 당시 대부분의 실학자들은 經世致用, 利用厚生, 實事求是의 세 부류로 그 들의 의견을 주창하였는데, 그 중에서도 實事求是派는 明末 淸初에서 淸 中朝에 걸쳐 中國에서 발전한 經世致用의 學問 내지는 考證學의 영향을 받아들이면서 고증을 위주로 하는 학문태도로 우리 민족의식을 일깨우고자 했다. 그 중 대표적 인물인 金正喜는 儒學․金石學․考證學․訓詁學․佛敎學者였으며 탁월한 書藝家였다. 그는 이른바 전시대 實學의 주체로 일컬어지는 楚亭 朴齊家(1750~1815)의 뒤를 이었으며, 직접 燕行하여 覃溪 翁方綱(1733~1818) 藝臺 阮元(1764~1849)을 비롯한 수많은 淸 當代 碩學들과 交流하였는데, 특히 옹방강의 漢宋不分論과 완원의 實事求是論을 적극 수용하였다. 이와 같이 청조의 이론적 근거를 중심으로 펼쳐지는 김정희의 사상은 조선후기 실학사상의 공통적 특징으로 나타난 비판정신과 실용적 관심에서 우러나온 實際性과 博學性이 뚜렷하게 나타난다. 이러한 추사 학문의 본질은 바로 經學이며, 그 목적은 聖賢之道의 本源을 窮究하여 實踐躬行하는데 두고 있으며, 그 학문의 방법은 存古精神을 바탕으로 한 折衷性 그리고 平心하여 一切의 문호를 떠난 綜合性을 지니고 있다 하겠다. 그리고 그의 학문적 태도는 분명한 목표의식을 가지면서, 학문을 위한 학문으로 끝나는 것이 아니라 儒學에서 실천이 강조되는 점과 같이 그는 金石學에 있어서 과학적인 考證性을 들어내었다. 또한 藝術에 있어서도 形似보다 品格을 重視하는 보다 차원 높은 作品性을 발현하였다. 그리고 추사 학문론 연구의 과제로는 그의 학문적 이론이 중국의 學問論을 수입하였다는 점에서 무조건 그 독창성을 인정하고 찬양하기 보다는 좀 더 균형 잡힌 판단이 필요한 점이라고 하겠다. 그러나 추사는 方法論的으로 중국 학문을 우리의 학문과 折衷하는 경향을 보이면서, 기존과는 또 다른 自己化를 實現하였음을 알 수 있었다.

The current study examined the academic theory of Chusa Kim Jeong-hee (1786~1856) who sublimated practical science academically through ideology based on Spirit of Jongo(valuing the old things) during King Yeongjo and King Jeongjo periods of the Joseon Dynasty. At that time, most realists claimed their opinions by dividing into three classes; Gyeongsechiyong, Liyonghusaeng and Silsagusi(Oriental pragmatism), among them, the school of Silsagusi tried to enlighten the national spirit focusing on historical investigation while accepting the learning of Gyeongsechiyong that developed in China from the end of the Ming Dynasty to the middle of the Qing Dynasty, or the methodology of historical research. Among them, Kim Jeong hee was a representative figure as a scholar in Confucianism, epigraphy, the methodology of historical research, exegetics and Buddhism and excellent calligrapher. He succeeded Chojeong Park Je-ga(1750~1815) who is referred to as the main body of realism of the entire times, and exchanged with so many erudite scholars of the Qing Dynasty including Damgye Ongbanggang(1733~1818) and Yedae Wanwon(1764~1849). In particular, he actively accepted the Hansongbulbun theory of Ongbanggang and the Silsagusi theory of Wanwon. Like this, Kim Jeong-hee's ideology based on the theoretical grounds of the Qing Dynasty clearly present common characteristics of the realism ideology of the latter half of the Joseon Dynasty such as critical mentality, actuality originating from practical interest and erudite features. The essence of Chusa's teaching is the study of Confucian classics, and the purpose is Silcheongunghaeng(practice-is-best theory) by seeking the origin of Seonghyeonjido(the teaching of the sages). The method has compromise and synthetic features regardless of a great writer based on Spirit of Jongo(valuing the old things). In addition, his academic attitude has a clear spirit of goals and focused practice, not staying as learning for learning. He emphasized the scientific methodology of historical research for epigraphy and focused on dignity for arts. However, it was found that although his ideologically biased thought toward China in his academic theory enabled to import China's learning and could be compromised methodologically, but failed in self-actualization and making homemade theory.

The current study examined the academic theory of Chusa Kim Jeong-hee (1786~1856) who sublimated practical science academically through ideology based on Spirit of Jongo(valuing the old things) during King Yeongjo and King Jeongjo periods of the Joseon Dynasty. At that time, most realists claimed their opinions by dividing into three classes; Gyeongsechiyong, Liyonghusaeng and Silsagusi(Oriental pragmatism), among them, the school of Silsagusi tried to enlighten the national spirit focusing on historical investigation while accepting the learning of Gyeongsechiyong that developed in China from the end of the Ming Dynasty to the middle of the Qing Dynasty, or the methodology of historical research. Among them, Kim Jeong hee was a representative figure as a scholar in Confucianism, epigraphy, the methodology of historical research, exegetics and Buddhism and excellent calligrapher. He succeeded Chojeong Park Je-ga(1750~1815) who is referred to as the main body of realism of the entire times, and exchanged with so many erudite scholars of the Qing Dynasty including Damgye Ongbanggang(1733~1818) and Yedae Wanwon(1764~1849). In particular, he actively accepted the Hansongbulbun theory of Ongbanggang and the Silsagusi theory of Wanwon. Like this, Kim Jeong-hee's ideology based on the theoretical grounds of the Qing Dynasty clearly present common characteristics of the realism ideology of the latter half of the Joseon Dynasty such as critical mentality, actuality originating from practical interest and erudite features. The essence of Chusa's teaching is the study of Confucian classics, and the purpose is Silcheongunghaeng(practice-is-best theory) by seeking the origin of Seonghyeonjido(the teaching of the sages). The method has compromise and synthetic features regardless of a great writer based on Spirit of Jongo(valuing the old things). In addition, his academic attitude has a clear spirit of goals and focused practice, not staying as learning for learning. He emphasized the scientific methodology of historical research for epigraphy and focused on dignity for arts. However, it was found that although his ideologically biased thought toward China in his academic theory enabled to import China's learning and could be compromised methodologically, but failed in self-actualization and making homemade theory.

Spirit of Jongo(valuing the old things), Silsagusi(Oriental pragmatism), epigraphy, the methodology of historical research, Seonghyeonjido(the teaching of the sages), Silcheongunghaeng (practice-is-best theory)