17世紀 朝鮮의 禮敎思想 硏究 : 宋時烈․尹鑴․朴世采를 중심으로 = A Study of Confucian Ritualism's Thoughts

다국어 초록 (Multilingual Abstract)

This study is research for Confucian Ritualism(禮敎, rule of li) as a key understanding thoughts, an ethic, politics in 17c Chosun Dynasty(1392-1910). Li(禮, Ritual)'s uses in East Asia has been extensive for thousands, it has related East Asia's thoughts, an ethic, politics, culture. So it is necessary to studying based on li, for correctly researching 17c Chosun Dynasty's thoughts, an ethic, politics, culture.
In a concrete way to studying 17c Chosun dynasty's Confucian Ritualism, I chose 17c famous Confucian scholars and statesmen, and researching their Confucian Ritualism. They are Song Si-yeol(宋時烈, 1607-1689), Yun Hyu(尹鑴, 1617-1680), Park Se-chae(朴世采, 1631-1695). Song Si-yeol is a scholar and statesman of Suhin-Noron(西人-老論) party, Yun Hyu is a scholar and statesman of Keunki-Namin(近畿南人) party, Park Se-chae is a scholar and statesman of Suhin-Soron(西人-少論) party. They commonly agreed rule of li(禮), but were different of rule of li(禮)'s principle and methodology. Through three scholars and statesmen's various Confucian Ritualism's thoughts, I want to look into Confucian Ritualism's character in 17c Chosun dynasty.
Song Si-yeol emphasized li's principle and suitability on Confucian Ritualism. This is based on Neo-Confucianism's li. He took account of 17c Chosun dynasty's situation and fitted li's system and operation into it's principle. Also Song regarded a executive of Confucian Ritualism as being importable. He thought that the executive required virtue and take the initiative by li. But actually king, the executive of Confucian Ritualism has been virtuless and has ruled of force. Thus Song suggested the king engages the wisdom and take a party with him rule of li. This is the theory of Sedo(世道論)
Yun Hyu's the most important thing of Confucian Ritualism is pursuit of King Yao(堯)․King Shun(舜) and three dynasties(三代: 夏․殷․周)' rule and that time's li(ancient li: 古禮). He thought King Yo․King Soon and three dynasties' rule and that time's li to be the bast Confucian Ritualism. Thus he emphasized li's specific ritual and thought restore 17c Chosen dynasty's Confucian Ritualism and political standard by ancient li's principle and specific ritual. This idea is appeared on his writings, Kongkojikjangdoseol(公孤職掌圖說), Hyojyeongjangkukoyi(｢孝經章句考異｣), Hyojyeongwejoen(｢孝經外傳｣), sequel of Hyojyeongwejoen(｢孝經外傳續篇｣).
On Kongkojikjangdoseol(公孤職掌圖說), Especially Yun suggested a reorganization plan of three minister of the Zhou(周) dynasty. He thought that three minister assist to the executive's virtue of Confucain Ritualism, participate rule of li and realize King Yao(堯)․King Shun(舜) and three dynasties(三代: 夏․殷․周)' rule of li. Namely he intended to Confucian Ritualism on King Yao(堯)․King Shun(舜) and three dynasties(三代: 夏․殷․周)' rule of li.
Park Se-chae emphasized Keonkeuk(建極) principle and self- government of country districts on Confucian Ritualism. Keonkeuk(建極) principle is related with Tangpyeong(蕩平) theory. His Keonkeuk principle and Tangpyeong theory maintained king's having virtue and instituting political standard, criticized Bungdang(朋黨)'s politics and harmonized 17c Chosen dynasty's political circumstances, antagonistic relationship of Suhin(西人) party with Namin(南人) party. Also Park regarded Neo-Confucian scholar as country districts' executive on elf-government of country districts on Confucian Ritualism. Confucian Ritualism's Keonkeuk principle and Tangpyeong theory is appeared on his writings, 'Jinsimumaneonso'(陳時務萬言疏), 'Jinbyeildankyesaboncha'(進別單啓箚四本箚), 'Kyeheahuijungdangyicha'(癸亥熙政堂第二箚), 'Bansi- jungwekyemul bungdangkyosuh'(頒示中外戒勿朋黨敎書). Self-government of country districts on Confucian Ritualism is found on Yukryeuijib(六禮疑輯). Especially Park's Yukryeuijib(六禮疑輯) is made a modal of Zhu xi(朱熹)‘s Yilijingzhuantongjie(儀禮經傳通解)'s family ritual, country districts' ritual, national ritual, emperor's ritual, classifies the private ritual and the public ritual. The country districts' ritual is on private ritual's provision, and Neo-Confucian scholar becomes a country districts' executive and intend to self-govern of country districts by li. Namely on Confucian Ritualism, Park Se-chae's emphasized Keonkeuk(建極) principle, harmony of Suhin(西人) party with Namin(南人) party in national politics, self-government and Neo-Confucian scholar's executive in country districts.
In Short, Song Si-yeol(宋時烈, 1607-1689), Yun Hyu(尹鑴, 1617-1680), Park Se-chae(朴世采, 1631-1695) commonly agreed rule of li(禮), their various Confucian Ritualism's thoughts were adjusted of 17c Chosun dynasty's situation on their academic, political position.

목차 (Table of Contents)

• Ⅰ. 緖 論 1
• 1. 문제제기 1
• 2. 연구방법과 범위 9
• 3. 시대적 상황과 사상적 동향 13
• Ⅱ. 禮敎의 의미와 구조 19
• 1. 禮敎 用例 檢討와 分析 19
• 2. 禮敎의 의미와 실제 27
• 3. 禮敎의 구성요소: 德·禮·民 38
• Ⅲ. 宋時烈의 世道論과 禮敎思想 41
• 1. ‘四端純善’ 비판과 中節에 기반한 善惡 이해 42
• 1) ‘氣發而理乘之’로서의 四端 인식과 ‘四端純善’ 批判 43
• 2) ‘人心道心終始說’의 계승과 人心·人欲 해석 48
• 2. 禮에 대한 義理的 思考와 德 강조 54
• 1) 義理·時宜性 54
• 2) 君主 修身으로써의 禮敎와 道統에 근거한 世道主體論 60
• 3. 期年說 주장과 宗法秩序 71
• 1) 期年說 71
• 2) 宗法 義理의 强調와 『禮記』 「檀弓」의 檀弓之免 78
• Ⅳ. 尹휴의 三代指向的 政治論과 禮敎思想 85
• 1. ‘四端用七情質’에 나타난 善 발현의 이해와 精一 工夫論의 새로운 해석 86
• 1) ‘四端用七情質說’ 86
• 2) 人心道心說과 精一 해석 91
• 2. 三代에 기초한 禮敎와 德의 制度化 108
• 1) 三代之治·古制 지향성 108
• 2) ‘以孝敎民論’과 三公·三德의 制度的 定立 117
• 3. 斬衰說 주장과 繼統性 130
• 1) 斬衰說 131
• 2) 繼統性 강조와 『書經』 『金등』의 武王-元孫 관점 137
• Ⅴ. 朴世采의 蕩平論과 禮敎思想 143
• 1. ‘四端理之發·七情氣之發’을 통한 善 실천의 근거 확보와 理의 主宰性 144
• 1) ‘四端理之發七情氣之發’ 定論說 145
• 2) 價値中立的 人心 이해와 理의 主宰性 강조 152
• 2. 自治的 敎化의 禮敎와 君主의 建極 강조 158
• 1) 建極 원리와 蕩平政治 158
• 2) 士大夫 중심의 鄕村敎化論과 鄕禮 인식 167
• 3. 服制說 전환과 親親·尊尊의 원리 178
• 1) 斬衰說에서 期年說로 전환과 ‘正嫡’으로서 正 해석 178
• 2) 繼統說 비판과 親親·尊尊의 원리 185
• Ⅵ. 結 論 193
• 참고문헌 199
• ABSTRACT 211