My aim in this paper is to argue that the concept of Kyum(謙) of Ha Hongdo(河弘度, a pen name: Gyunjae(謙齋). 1593 - 1666) played a crucial role in the history of Neo-Confucianism in East Asia. To do this, first, I shall argue that Gyumjae, followed and sticked to, the concept of Gyungyi(敬義) of Chosik(曺稙, a pen name: Nammyung(南冥), 1501-1572), and he, on the basis of this concept, established his unique concept of Gyungyi. This new concept is well shown in his Gyumgoedo(謙卦圖, Diagrams of a Trigram) that is grounded in Chu(the Book of Changes): He had this Gyumgoedo completed at the age of 48, which he had sincerly followed the Chosik's concept, In so doing, I will also argue that Hongdo Ha regarded Gyumgoedo, among other Trigrams, as the most important virtue that Gunja ought to obey: It seems that the reason why he was not engaged in politics naming his pen mane, Gyumjae, is based on this sort of his value. Second, I will strongly argue that from the New-Confucian historical point of view, Hongdo Ha, like Chosik, must be considered as a typical Chu Hsi's student: In this respect, Gyumjae, throughout his life, did the same as his mentor, Chosik, did, such as not engaging in politics, living in retirement from actively liberal life, focusing on cultivation his internal virtues. On the basis of Kyumjae's philosophical thinking that holds that people should suppress their desires and pursue Kyum as quite and internal value, it is possible to say that we are in need of reinterpreting and reevaluation intellectuals of Chosun, who sought silent and internal value. Finally, I will conclude that Kyum that needs to be reevaluated and illuminated is unique in the history of modern thought in East Asia. Although our interest and discussion about Kyunjae's thinking that was covered as simple local study just started this movement to try to restore the intellectual history of Chosun is to provide invaluable information.

Ⅰ. 겸재 하홍도의 학맥, 사상의 기본방향, 문제의식 
Ⅱ. 남명의 敬義 사상과 겸재의 계보론 
Ⅲ. 겸재 사상의 독자적 행보 : 謙 사상의 수립 
Ⅳ. 겸재 '겸' 사상의 의의

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