CAJ | 학술논문

提儒学在唐代并非沉默无为。面对佛教的挑战，以孔颖达为代表的儒家学者通过修撰《周易正义》来整肃儒家的佛教浸染。通过对比“江南义疏”与《周易正义》的不同，我们可以看出孔颖达裁剪的着重点及其用意所在，进而看到传统经学的义疏之学中思想的角逐。由于旧疏的亡失，对于“江南义疏”的认识以前有较大的缺失；但藏于日本的古抄本《讲周易疏论家义记》却能丰富我们的视野，并重新审视在《周易》方面南北朝义疏到唐代的变化。这段认识对宋代理学的起源研究也有启发意义。
제유학재당대병비침묵무위。면대불교적도전，이공영체위대표적유가학자통과수찬《주역정의》래정숙유가적불교침염。통과대비“강남의소”여《주역정의》적불동，아문가이간출공영체재전적착중점급기용의소재，진이간도전통경학적의소지학중사상적각축。유우구소적망실，대우“강남의소”적인식이전유교대적결실；단장우일본적고초본《강주역소론가의기》각능봉부아문적시야，병중신심시재《주역》방면남북조의소도당대적변화。저단인식대송대이학적기원연구야유계발의의。
In the Tang Dynasty Confucianism was not in silence.On the challenge of Buddhism, Kong Yingda and many other Confucian scholars tried to limit Buddhism’s influence by editing and writing Zhouyizhengyi or the orthodox commentaries of Zhouyi.Kong Yingda ’s temptation can be foundifwecompareZhouyizhengyiwiththe SouthernCommentaries.Of course mostofthe SouthernCommentaries hasbeenlost whichissodif-ficult for us to research.Fortunately one of these old commentaries Jiang Zhouyi Shulunjia Yiji ( Records of the discussion and commentary on <br> Zhouyi) is stilled kept in Japan, which can broaden our horizons.This study can also advance our knowledge of the origin of the Neo-Confucianism.