沙溪 金長生과 愼獨齋 金集의 禮學思想 硏究

다국어 초록 (Multilingual Abstract)

This paper aims to examine the thought of properiety of Kim, Jang-Saeng and Kim, Jip in the 17th C, Choson Dynasty.
So far, the studies on their proprieties has produced only s few dissertations. In my opinion, the problems in those studies can be summarized into the following three points. First and foremost, they focuced only on the philosophical aspects. Therefore they missed the essential points of the historical development of Choson Dynasty propriety. Second, they did not conduct a thorough enough investigation on the background of propriety studies in Choson Dynasty. Third, they lacked the specific analysis of the other propriety books and the comparative study on the other propriety schools. Naturally, they cannot be said to illuminate satisfactorily the related propriety studies.
This paper will compensate those shortcomings and summarize the burgeoning backdrop of the contemporary propriety studies. It will examine the objective characteristics and historical aspects of the propriety study of Kim, Jang-Saeng and Kim, Jip.
We can find justification and objectiveness in the study of their proprieties in two aspects. One is that they are the immediate descendents of the distinguished confucianists, such as Confucius, MingTzu, ChuTzu, Yul-Kok(栗谷) They therefore are loyal to the precedent legitimate confucianism. The other is that they led the early 17th C mainstream as well as nonmainstream confucianists under the banner of "Reconstruction of the confucian order."
Next, the characteristic thoughts of KIM,jang-saeng and KIM,jip’s prpperity and its meaning in the historical aspects can be enumerated as follows ;
First, their properity put emphasis on the strict individual en lightenment in the sense of moral uplifting. Kim,Jang-saeng cited Ko Gyong (居敬:holy human humility to understand the heavenly "Ways")to practice the logical thesis of self-uplifting human enlightenment and he understood that the attainment of the Heaven s Right eousness through Ko Gyong is the best way to grasp the salient teachings of old sages. His properity, preferred on the personal moral culture, went harmonious with the basic principles of Confucianism which paid high esteem to "individual moral cultivation" towards political human development. As well, this personal moral cultivation could lead to the socialization of his propriety which resulted in his propriety thought of "From oneself toward humanity".
Kim,Jip’s propriety thought followed the faithful road of Kim, jang-saeng s propriety thought. The Former defined propriety as the way of "Control human desires to preserve the heavenly ways", which reflected the latter s thought of "The Heavenly Righteousness can be attainable by way of Ko Gyong". The gist of his propriety can be said in a word of Kyong(敬). His alias of Sin Dok(愼獨) and his mannerly behavior, based on his own theory of propriety, strict enough to be a prototype of his successors, could be understood as a guidepost toward his proprity thought. Song,Jun-gil, his disciple, expressed his spirit and behabior as "Kim,jip lived for and died in propriety".
Second, their propriety centerd on Karye (家禮) of "coming of age, Marriage, Burial, Ansestrial worship", especially the manners relevant to the burial ceremonies. ChuTzu had not rectified some aspects of the burial ceremomoy which had functioned is the backbone of filial piety in the old Korean society. To revitalize the declining morallity, he felt it was urgent to restore the downfall en proper manners.
Especially The propriety on the burial ceremony was considered as a backbone to establish and preserve good customs and filial piety. The regulations concerning mourning attires, an essence of burial ceremony, was required to practice the discipline of a clan and revitalize the downfallen ethical orders.
Third, Their properity, centered on the revitalization of legit imacy, showed the typical features of "clan legitimacy through propriety". Kim, Jang-saeng understood the function of propriety as to order legitimacy. His viewpoints were well observed in his books and speeches on propriety. It must be noted that he was adamant to his principles of legitimacy even in the theoretical dispute with King In Jo on the royal manners.
Fourth, Their proprity worshiped ChutzuGaRye (朱子家禮) and Korye(古禮) but in the critical eye. They believed in the critical acceptance of the traditional proprity thoughts only by way of absolute theoretical basis and propprity spirit standing on human of fection. Kim,Jang-saeng said on the relationship between KoRye and institutional mores native to ChoSon, "Follow the human proprity without KoRye". He took side on the proprity based on the humanity when conflict occured between two.
Kim, Jip’s proprity also followed his father s thought. Talking on the institutions of propriety, he emphasized "Propriety should stand on humanity and timeliness".
Fifth, their propriety devoted itself to the pragmatic and en- lightening aspects to be socially beneficial to many people. Karyejipram(家禮輯覽) is an illustrated scholaly etiquettebook compiled of all the domestic and overseas versions of manners. Two specifically illustrated prefaces are aimed at the promotion of pragmatic applicability of the theoretical etiquettes. Uiryemunhae(疑禮問解) and its sequel(疑禮問解續) compiled the problematic practices in the real life, written in catechetic formats. Sangryebiyo(喪禮備要) was the most popular textbook of the noblemen in Choson Dynasty.
Sixth, their philosophy of propriety came to light in the form of the first professional academic book in Korea. Its contents elaborated ChuTzu’s philosophy and compiled all family propriety of the Choson Dynasty. This fact indicates that his theoretical scholarly study provided fullfledged authoritative Choson Dynasty principles of etiquettes. The etiquettes were independent from the dominent Chinese influences.
Seventh, their theories served as a cornerstone of the logical outlook of Hoso Propriety school(湖西禮學派). Kim,Jang-saeng used to give the first piority to the Sohak and Karye when he taught his disciples to diffuse his philosophy even to the general public.
His catachismic teaching contibuted to the foundation of his own school. His disciples reached up to 200 eminent scholars, of whom Kim,Jip. Song,Si-Yol(宋時烈). Song,Jun- Gil(宋浚吉) Yi, Yu-Tae(李惟泰) and others could be cited as founding fathers of Hoso propriety school.
Kim,Jip's doctrine was the theoretical spine of the Hoso school which originated from his father s family etiquette enligtenment and his teaching methology. Kim Jip strove to develop the established theories into the academic basis of the famed Hoso Propriety School. After the death of his father, he was spotlighted as an orthodox successor to the dominent ethical studies, Under the con- temporary academic trends, 27 notable scholars, especially 5 sages in Chungchongdo gathered under his teaching. Their academic bondage grew stronger when he was appointed as the Minister of Interior.

목차 (Table of Contents)

• 목차
• I. 緖論 = 1
• II. 朝鮮朝 禮 觀念의 推移와 禮學의 成立 = 9
• 1. 朝鮮朝 禮 觀念의 淵渥 = 9
• 2. 朝鮮朝 禮 觀念의 推移 = 23
• 3. 17世紀 禮學의 成立 = 43
• III. 沙溪 金長生의 禮學思想 = 56
• 1. 家系와 生涯 = 56
• 2. 學問과 思想的 基盤 = 79
• 3. 禮書와 禮學思想 = 111
• 4. 禮學과 그 思想의 性格 = 152
• IV. 愼獨齋 金集의 禮學思想 = 156
• 1. 生涯 = 156
• 2. 學問과 思想的 基盤 = 175
• 3. 禮書와 禮學思想 = 190
• 4. 禮學과 그 思想의 性格 = 210
• V. 金長生·金集 禮學의 禮學史的 意義 = 218
• VI. 結論 = 234
• * 參考文獻
• * 英文抄錄