本論文以《易學啟蒙》的諸主題之一——太極論為中心，考察了朝鮮《易學啟蒙》的受容和展開樣象。《啟蒙》作為對朝鮮象數學產生重大影響的著作，朝鮮儒學家關於《啟蒙》的著作與文章共有三十餘篇。通常，《啟蒙》被視為單純的象數易學書。但筆者認為，朱熹通過《啟蒙》將象、數、理視為一體，試圖建立包括宇宙論、存在論、修養論的體系。筆者的這種觀點也見於朝鮮儒學家的《啟蒙》研究中。不論何種學派，皆具有將象數和義理視為一體的傾向，從理氣論、人性論的觀點闡明了《啟蒙》的太極。李滉的《啟蒙傳疑》是後代《啟蒙》研究的典範，其中反映了他的理學觀點。栗谷學派的《啟蒙》研究從理氣不離的觀點討論太極，其特徵在於從超形氣和因氣質兩個層面說明〈河圖〉的中五，即太極。概而言之，他們站在性理學家的立場，即通過所以然和所當然概念，追求人事的秩序符合自然的必然秩序，把象數學和義理學的統一作為必然的目標。

This paper examines how Confucian scholars in Joseon Dynasty accommodated and developed Zhuxi’s Yixueqimeng (Qimeng) in light of the theory of Taiji. Typically, Qimeng is merely regarded as a work of the image and number theory. However, I argue that, in Qimeng, Zhuxi aims to establish a theoretical system that incorporates cosmology, ontology, and the theory of self-cultivation by showing that image (象), number (數), and principle (理) are all unified. My viewpoint can also be found in Joseon Confucian scholars’ works on Qimeng. Their works on Qimeng, regardless of their scholarly branches, tend to identify the image and number (象數) with the principle (理). Yihuang (李滉)’s Qimengzhuanyi, which became a norm for the research of Qimeng among the later generation of Toegye School, reflects his interest in Lixue (理學). Yulgok School’s work on Qimeng expounds Taiji from the standpoint that Li (理) and Chi (氣) cannot be separated from each other. In particular, it explains Taiji, which amounts to Number 5 located at the center of Hetu (河圖), from the standpoint of the theory of human nature.