This paper examines the philosophical meaning of the preface of the 「DaeYeokSeo(大易序)」 in JeongYeok(正易). Chapter 2 discusses three academic propositions of the JeongYeok. First, it contrasts the fact that the moral doctrine of changes is a calendar(曆數) with the Providence of Guàxiàng(卦象) in the I-ching(Book of Changes). Second, it clarifies that the I-ching is a study of the sage written by the sage. Third, it discusses the sage’s destiny through the changes of the beginning and the changes to come in the future. Chapter 3 discusses wrote the Fuxi as the sage who knows heaven(知天), King Wen as the sage who enjoys heaven(樂天), and Confucius as the sage who loves heaven(親天). It also states that Confucius is the ultimate scholar of learning, Mencius is the ultimate politician, and they are the eternal teachers of mankind. In Chapter 4, through ‘IlBuSaSil(一夫事實)’ and ‘IlBuSaZeok(一夫事蹟)’, KimHang can see that his academic origins are in HwaMuOng, the parent of heaven and earth, and that the realization of the truth is that one’s own efforts come together with self-power and the help of God or the Emperor. The JeongYeok is not a different study of Book of Changes from the I-Ching, but a Korean study of I-Ching that explains the principles of the JeongYeok’s eight trigram(正易八卦圖), the Hetu(河圖) Luoshu(洛書), and the 360-day period that were hidden in the I-Ching.
Byeong-Hak Lim (Thu,) studied this question.