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권익기(權益棋) 원광대학교 원불교사상연구원 2023 원불교사상과 종교문화 Vol.98 No.-
Family rites are performed rites by family in each important turning point of family members. Even though it is known as Gwanhonsangje, traditionally, there is also Tonglye like Yusajeuggo. Today, both Suyeonlye and Jagmyeonglye are also included. Name specifically identifies a person, has identitis, and naming has the meaning of social birth. As an important turning point of our lives, it has been an object of family rites from the past, so this thesis examined this. As the family rites related to naming, traditionally, there was Jagjarye included in Gwanlye. From the 1990s, Jagmyeonglye has also been carried out. Gwanlye which was the traditional coming of age ceremony included Jaseol and Jagmyeonglye of Ja. Even after Gwanlye was settled down in the early 16th century, it was carried out only by some of the upper class. Due to the early marriage and Danballyeong, Gwanlye gradually disappeared in the Japanese colonial era. However, because of the strong educational feature for getting equipped with adult’s character, it was revived as coming of age ceremony in 1999. However, separately from this, after the enforcement of Minjeogbeob, Gyeongmyeongsasang and Pihwi disappeared, and along with the disappearance of ja, Jagjarye also disappeared. Jagmyeonglye is the family rites that name a Bonmyeong to a young child. The history is long enough to be recorded in Jujagarye and traditional Garyeseo. Even though it is argued to be carried out in the Joseon Dynasty, it has not been verified. From the 1990s, Jagmyeonglye was included in family rites, which has still rarely been carried out yet. Jagmyeonglye, which includes both physical birth and naming was an important turning point of our lives, so it was an object of family rites. Therefore, it should be highly evaluated that Jagmyeonglye was included in family rites based on Garyeseo. For the vitalization of Jagmyeonglye, we also need modernization of Myeongcheob and detailed records of naming methods.
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오산(梧山) 서창재(徐昌載)의 학문과 『관례고정(冠禮考定)』 고찰
한영미 ( Han Young-mi ) 동방한문학회 2018 東方漢文學 Vol.0 No.77
이 논문은 조선시대 최초의 冠禮 註釋書라 할 수 있는 『冠禮考定』과 그 편찬자 徐昌載(1726~1781)에 대해 분석한 것이다. 서창재는 고향 부근인 경상북도 영주시 梧山에 기거하며 영남의 小退溪로 일컬어지는 李象靖(1710~1781)과 깊은 교류 관계를 맺었으며, 權九淵·洪遵·權正運 등과도 교유를 넓혀갔다. 서창재의 학문은 이상정과의 편지 왕복을 통해 한층 무르익어갔으며, 특히 그의 문집에 수록된 『大學』과 『中庸』에 대한 주석은 이상정의 학설을 그대로 계승하고 있다. 서창재의 학문적 성과는 『관례고정』을 통해 보다 뚜렷하게 드러난다. 『관례고정』은 서창재의 나이 54세 되던 해인 1779년에 편찬되었으며, 주희의 『家禮』를 대본으로 ‘總論’부터 ‘冠者遂出見于鄕先生及父之執友’까지 총 20조목으로 구성되어 있다. 『관례고정』의 학술적 가치는 무엇보다도 조선조에 출현한 최초의 관례 주석서라는 점에 있다. 『관례고정』은 『가례』의 母胎라 할 수 있는 『儀禮』 「士冠禮」를 바탕으로, 『가례』와 관련된 다양한 참고문헌 및 前後의 중국 학자들의 학설을 總集하고 있다. 게다가 18세기 이전에 출현한 김장생의 『家禮輯覽』, 조호익의 『家禮考證』, 朴世采, 鄭逑 등의 예설을 충실하게 검토하고 있다는 점도 지나칠 수 없다. 따라서 『관례고정』에 인용된 여러 說을 보다 면밀하게 분석하는 작업이 진행되어야 할 것으로 생각한다. This paper analyzes the _Gwanlyegojung(冠禮考定)_ that can be called the first commentary of “Gwanlye(冠禮)” of the Joseon Dynasty and its compiler Seo Chang-jae(1726~1781). Seochangjae had a deep relationship with Lee Sang-jung (1710~1781), who is known as Sotoegye(小退溪) of Yeongnam province, and lived in Osan Yeongju, Gyeongsangbuk-do, near his hometown. And he widen his relationship with Kwon Koo-yeon, Hong Jun, Kwon Jung-woon, and so on. The study of Seo Chang-jae has deepened through exchanges of letters with Lee Sang-jung. In particular, the commentary on the college and middleyear in his literary works succeeds theory of Lee Sang-jung. The scholarly achievements of Seo Chang-jae are more clearly revealed through _Gwanlyegojung_. It was compiled in 1779, he was 54 years old. And it is consists of a total of 20 items ranging from ‘Chonglon(總論; General introduction)’ to ‘Gwanjasuchulhyeonuhyangseonsaenggeubbujijibu(冠者遂出見 于鄕先生及父之執友)’ in the 『Galye(家禮)』 of Zhu Xi. Academic value of 『Gwanlyegojung』 is, above all, the first commentary of “Gwanlye(冠禮)”in the Chosun Dynasty. 『Gwanlyegojung』 is based on the ritual custom of “Uylye(儀禮)”, “Sagwanlye(士冠禮)” which is the mother of 『Galye(家禮)』, various reference documents related to 『Galye』 and the doctrines of Chinese scholars in the closely one upon the other period. In addition, it can not be neglected that he is faithfully examining the views of 『Galyejiplam(家禮輯覽)』 of Kim Jang-saeng, 『Galyegojeung(家禮考證)』 of Jo Ho-ik who are appeared before the 18th century, and, Park Se-chae and Jeong-gu. Therefore, it will be necessary to continue the in depth analysis of the various theories cited in 『Gwanlyegojung』.
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