This thesis is a study on the oldest feng-shui book 『Janggyeong(葬經)』. Specially, it is a focus on the feng-shui orientation method so called Sasepalryongbub(四勢八龍法) in that book. This method is to identify fortune and misfortune with the directions to be measured by a feng-shui compass. Sa(四) of Sase(四勢) is the four pieces of direction of dividing 12 parts for 360 degree circle. To divide for 12 parts is related with 12-Jiji(地支). Sa mean In(寅), Sin(申), Sa(巳), and Hae(亥). Se of Sase means a large stem of mountain. Generally, Sase are the big mountain stems of the four directions as In, Sin, Sa, and Hae. Pal(八) of Palryong(八龍) mean the 8 parts of equal division for 360 degree. It is related with Palgoe(八卦) that divide for 8 parts equally. Palgoe are Jin(震), Li(離), Gam(坎), Tae(兌), Geon(乾), Gon(坤), Gan(艮), and Son(巽). Ryong(龍) of Palryong(八龍) is a stem of mountain that is measured with 8 parts of equal division feng-shui compass. Sasepalryongbub make a connection between Sase and Palryong. When they are connected, it is a good fortune like as In(寅) and Li(離), Sin(申) and Gam(坎) or Gon(坤) or Gan(艮), Sa(巳) and Tae(兌) or Geon(乾), Hae(亥) and Jin(辰) or Son(巽). It is based on two theories. The one is 12-Unseongron(運星論), the other is one of Ohaengron(五行論) as Samhap-Ohaeng(三合五行). 12-Unseongron begins from dividing all human life affairs with 12 steps. Saeng(生), Wang(旺), Myo(墓) are the very important things among 12 steps. Saeng means starting, Wang means flourishing, Myo means keeping. Samhap-Ohaeng is made with Jiji of Saeng, Wang and Myo steps about 12-Unseongron. Saeng is the most important thing among of Saeng, Wang and Myo in Sasepalryongbub which means birth. Saeng of Jiji direction can help Palgoe direction as a counterpart. Like this, the good relation of Sase and Palryong is that Jiji direction can help Palgoe direction. For example, there are In(寅) of Jiji and Li(離) of Palgoe, can be explained as these kinds of the good relations. In view of Samhap-Ohaeng, In of Jiji is regared as Saeng of fire(火). This fire– Saeng- In as Jiji can help fire- Li as Palgoe. It can be said as a good condition that Sase and Palryong be connected like this case. This is the main content of Sasepalryongbub as being treated in this study.

朝鮮朝的高峯奇大升是一位?有名的理學家, 也是一位有名的官僚. 他是代表韓國西南地區湖南的「通儒」, 對禮學也做了探入細致的硏究, 尤其是與朝鮮大儒李退溪關於四端七情做了一大論辯, 由於這論辯他就名滿天下. 這篇文章探討的主要內容有二: 前半詳敍奇高峯的一生及做人, 後半分析與李退溪的四端七情論辯. 我認爲奇高峯的一生及做人受到父親奇進和叔父奇遵和兒子奇孝會這三個人的影響. 爲了儒家義理用功讀書, 爲了公義實現奮鬪努力, 這就是奇高峯受到這三人的影響而表現的士人精神. 對於退溪與高峯的四端七情論, 我去區分兩個時期: 一是胚胎期(自一五五三至一五五九年), □外一是論辯期(自一五五九至一五六六年). 在一五五三年李退溪修改秋巒鄭之雲所作〈天命圖〉, 以後包?奇高峯一些理學家關於?著作的學術內容繼讀討論, 至於一五五九年李退溪和奇高峯第一次相面, 之後, 開始四端七情論辯 李退溪基本上維持他所?「同中有異, 異中有同」的看法, 奇高峯則不?認退溪的這種看法. 這篇文章却整理出奇高峯不同意李退溪的九個項木, 來考察四端七情論辯的開展及未解決的諸問題. 實質而言, 李退溪一直堅持「對說」的看法, 奇高峯則一直堅持「因說」的看法, 於是, 兩人互相不同的看法便根本不能統一. 但是, 這論辯的意義非常大, 兩人的四端七情論辯便提高朝鮮性理學的水平, □?影響朝鮮性理學的羅輯性和合理性.