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Joseon Dynasty, which had selected Confucianism as the ruling principle, chose the Confucian ritualism “Jujagare” to establish the ideal society of the Confucian order. Zhu Xi was born in Uge-hyeon, Namgeom-ju, China’s Sung Dynasty, after his fa...
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https://www.riss.kr/link?id=T14592642
- 저자
-
발행사항
서울 : 서경대학교 대학원, 2017
- 학위논문사항
-
발행연도
2017
-
작성언어
한국어
-
발행국(도시)
서울
-
형태사항
26 cm
-
일반주기명
지도교수: 임홍순
-
소장기관
- 서경대학교 중앙도서관
- 서경대학교 중앙도서관
-
0
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인용문이 복사되었습니다.
부가정보
다국어 초록 (Multilingual Abstract)
Joseon Dynasty, which had selected Confucianism as the ruling principle, chose the Confucian ritualism “Jujagare” to establish the ideal society of the Confucian order. Zhu Xi was born in Uge-hyeon, Namgeom-ju, China’s Sung Dynasty, after his father had retired from office(1130), in the fourth year of King Go-jong’s reign, when North Sung Dynasty were destroyed and the South Sung started in 1127. His father Zhu Song respected the study and personalities of Zheng brothers and Sima Guang. The study of Zhu Song is the study that Zhou Dong-yi(1017-1073) inherited the Confucian tradition that had been discontinued for more than a thousand years, and his disciples Zheong Yi and Hao brothers developed. At that time, Yang Xi(1053-1153), who had inherited Zheong brothers’ study, retired from office and committed himself to the study after coming back to his hometown Namgeom-ju. Zhu Song learned the Zheong brothers’ study through Yang Xi’s disciple La Jong-eon(1072-1135). Zhu Xi’s “Jujagare” was started from his doubt of the funeral and ancestral rite system when he was bereaved of his mother at the age of forty(1169). In this book, “Manners ignoring reality is useless,” insisted he, “Everything does not need to follow the previous manners, although the situation of times is important and sages make the manners.” As he insisted, manners is significant in reality. Nonetheless, we sometimes stick to the old ones and force people to put it into practice. In his book “Jujagare”, the funeral is the rite that the body of the deceased is moved from the inside of the house to the outside to be buried and then only the soul of the deceased is enshrined on the ancestral tablet in the shrine of the house. The ancestral rite is the procedure that descendants perform ancestral rites periodically for the sake of the soul enshrined on the tablet. Eventually, this book is about the rites including every procedure that commemorates the deceased as an ancestor, not to forget them. An Hyang copied the portraits of Confucius and Zhu Xi staying in Yanjing, China’s Yuan Dynasty, in the fifteenth year of King Chung-ryeol’s reign of Goyeo Dynasty. After that, when Baek Yi-jeong, An-hyang’s student, returned from Yuan Dynasty in the fifth year of King Chung-suk’s reign, he bought and brought “Seongriseo” and “Jujagare.”
Yi Saek et al. proposed to follow the three-year-ancestral rite based on “Jujagare” in the sixth year of King Gong-min’s reign and enacted a law. Jeong Mong-ju performed a funeral following “Jujagare” and advised to perform ancestral rites in the family shrine. In the second year of King Gong-min’s reign, an ancestral law was enacted that over the daebu rank performed ancestral rites up to their third-generation ancestors, over the sixth-pum rank up to their second-generation, and under the seventh-pum rank ordinary people for their own parents. The purpose of this institution was to strengthen community spirit through “Jujagare.” However, it is Joseon Dynasty that “Jujagare” was earnestly used as the means of the social integration. Joseon Dynasty selected Confucianism as the ruling ideology and chose “Jujagare” to establish the ideal order of Confucian society. However, in the early Joseon Dynasty, it was not accepted smoothly because of previous conventional rites including Buddhism. In the seventeenth and eighteenth centuries when Confucianism was settled, the rites were established as the social order. Social order based on “Jujagare”, which had ruled over the whole Joseon society, disappeared from the social morality as Joseon Dynasty collapsed in the late nineteenth and the early twentieth centuries. Not only values but also social order of Korean society became caotic as it went through Japanese colonial era, the Korean War and introduction of the Western civilization. This phenomenon appears remarkably in the funeral and ancestral rite cultures. Introduction of the Christian culture representing westernization brought a big change to the Confucian rites. In the age of the nuclear family and single person households, various rites are performed as the businesses specialized in the funeral and ancestral rites appear. Although many Confucian rites are included in the Christian, Buddhist and Catholic rites, they are not aware of it.
This study suggested according to the manners of “Jujagare” that various rites were added unconsciously although they claimed to support the traditional funeral and ancestral rites. Particularly, this study aims to help reestablish the future rites by introducing traditional manners based on “Jujagare”, not on the rites of funeral service companies.
Traditional culture, which we call commonly, is the inheritance of various cultures. In this world is there no only and original one. They just show different cultural phenomena according to voluntary or involuntary reinterpretation of the foreign culture. That is to say, in the traditional culture is shown the combination of indigenous and foreign elements. Indigenous elements can be defined ‘native culture’ and foreign elements ‘foreign culture.’
What is discussed in this study is to summarize based on “Jujagare” the phenomena that claim traditionality but are mixed with different elements and distort the essence.
Yi Saek et al. proposed to follow the three-year-ancestral rite based on “Jujagare” in the sixth year of King Gong-min’s reign and enacted a law. Jeong Mong-ju performed a funeral following “Jujagare” and advised to perform ancestral rites in the family shrine. In the second year of King Gong-min’s reign, an ancestral law was enacted that over the daebu rank performed ancestral rites up to their third-generation ancestors, over the sixth-pum rank up to their second-generation, and under the seventh-pum rank ordinary people for their own parents. The purpose of this institution was to strengthen community spirit through “Jujagare.” However, it is Joseon Dynasty that “Jujagare” was earnestly used as the means of the social integration. Joseon Dynasty selected Confucianism as the ruling ideology and chose “Jujagare” to establish the ideal order of Confucian society. However, in the early Joseon Dynasty, it was not accepted smoothly because of previous conventional rites including Buddhism. In the seventeenth and eighteenth centuries when Confucianism was settled, the rites were established as the social order. Social order based on “Jujagare”, which had ruled over the whole Joseon society, disappeared from the social morality as Joseon Dynasty collapsed in the late nineteenth and the early twentieth centuries. Not only values but also social order of Korean society became caotic as it went through Japanese colonial era, the Korean War and introduction of the Western civilization. This phenomenon appears remarkably in the funeral and ancestral rite cultures. Introduction of the Christian culture representing westernization brought a big change to the Confucian rites. In the age of the nuclear family and single person households, various rites are performed as the businesses specialized in the funeral and ancestral rites appear. Although many Confucian rites are included in the Christian, Buddhist and Catholic rites, they are not aware of it.
This study suggested according to the manners of “Jujagare” that various rites were added unconsciously although they claimed to support the traditional funeral and ancestral rites. Particularly, this study aims to help reestablish the future rites by introducing traditional manners based on “Jujagare”, not on the rites of funeral service companies.
Traditional culture, which we call commonly, is the inheritance of various cultures. In this world is there no only and original one. They just show different cultural phenomena according to voluntary or involuntary reinterpretation of the foreign culture. That is to say, in the traditional culture is shown the combination of indigenous and foreign elements. Indigenous elements can be defined ‘native culture’ and foreign elements ‘foreign culture.’
What is discussed in this study is to summarize based on “Jujagare” the phenomena that claim traditionality but are mixed with different elements and distort the essence.
Joseon Dynasty, which had selected Confucianism as the ruling principle, chose the Confucian ritualism “Jujagare” to establish the ideal society of the Confucian order. Zhu Xi was born in Uge-hyeon, Namgeom-ju, China’s Sung Dynasty, after his father had retired from office(1130), in the fourth year of King Go-jong’s reign, when North Sung Dynasty were destroyed and the South Sung started in 1127. His father Zhu Song respected the study and personalities of Zheng brothers and Sima Guang. The study of Zhu Song is the study that Zhou Dong-yi(1017-1073) inherited the Confucian tradition that had been discontinued for more than a thousand years, and his disciples Zheong Yi and Hao brothers developed. At that time, Yang Xi(1053-1153), who had inherited Zheong brothers’ study, retired from office and committed himself to the study after coming back to his hometown Namgeom-ju. Zhu Song learned the Zheong brothers’ study through Yang Xi’s disciple La Jong-eon(1072-1135). Zhu Xi’s “Jujagare” was started from his doubt of the funeral and ancestral rite system when he was bereaved of his mother at the age of forty(1169). In this book, “Manners ignoring reality is useless,” insisted he, “Everything does not need to follow the previous manners, although the situation of times is important and sages make the manners.” As he insisted, manners is significant in reality. Nonetheless, we sometimes stick to the old ones and force people to put it into practice. In his book “Jujagare”, the funeral is the rite that the body of the deceased is moved from the inside of the house to the outside to be buried and then only the soul of the deceased is enshrined on the ancestral tablet in the shrine of the house. The ancestral rite is the procedure that descendants perform ancestral rites periodically for the sake of the soul enshrined on the tablet. Eventually, this book is about the rites including every procedure that commemorates the deceased as an ancestor, not to forget them. An Hyang copied the portraits of Confucius and Zhu Xi staying in Yanjing, China’s Yuan Dynasty, in the fifteenth year of King Chung-ryeol’s reign of Goyeo Dynasty. After that, when Baek Yi-jeong, An-hyang’s student, returned from Yuan Dynasty in the fifth year of King Chung-suk’s reign, he bought and brought “Seongriseo” and “Jujagare.”
Yi Saek et al. proposed to follow the three-year-ancestral rite based on “Jujagare” in the sixth year of King Gong-min’s reign and enacted a law. Jeong Mong-ju performed a funeral following “Jujagare” and advised to perform ancestral rites in the family shrine. In the second year of King Gong-min’s reign, an ancestral law was enacted that over the daebu rank performed ancestral rites up to their third-generation ancestors, over the sixth-pum rank up to their second-generation, and under the seventh-pum rank ordinary people for their own parents. The purpose of this institution was to strengthen community spirit through “Jujagare.” However, it is Joseon Dynasty that “Jujagare” was earnestly used as the means of the social integration. Joseon Dynasty selected Confucianism as the ruling ideology and chose “Jujagare” to establish the ideal order of Confucian society. However, in the early Joseon Dynasty, it was not accepted smoothly because of previous conventional rites including Buddhism. In the seventeenth and eighteenth centuries when Confucianism was settled, the rites were established as the social order. Social order based on “Jujagare”, which had ruled over the whole Joseon society, disappeared from the social morality as Joseon Dynasty collapsed in the late nineteenth and the early twentieth centuries. Not only values but also social order of Korean society became caotic as it went through Japanese colonial era, the Korean War and introduction of the Western civilization. This phenomenon appears remarkably in the funeral and ancestral rite cultures. Introduction of the Christian culture representing westernization brought a big change to the Confucian rites. In the age of the nuclear family and single person households, various rites are performed as the businesses specialized in the funeral and ancestral rites appear. Although many Confucian rites are included in the Christian, Buddhist and Catholic rites, they are not aware of it.
This study suggested according to the manners of “Jujagare” that various rites were added unconsciously although they claimed to support the traditional funeral and ancestral rites. Particularly, this study aims to help reestablish the future rites by introducing traditional manners based on “Jujagare”, not on the rites of funeral service companies.
Traditional culture, which we call commonly, is the inheritance of various cultures. In this world is there no only and original one. They just show different cultural phenomena according to voluntary or involuntary reinterpretation of the foreign culture. That is to say, in the traditional culture is shown the combination of indigenous and foreign elements. Indigenous elements can be defined ‘native culture’ and foreign elements ‘foreign culture.’
What is discussed in this study is to summarize based on “Jujagare” the phenomena that claim traditionality but are mixed with different elements and distort the essence.
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