조선시대 풍수지리의 특징 : 음택풍수 확산 배경을 중심으로

다국어 초록 (Multilingual Abstract)

In this article, the background that made the spreading of the so-called 'Eumtaek Pungsu/陰宅風水' theory in geomantic topographical studies possible, is the topic to be examined. In pursuing the answer to this question, the matter of how the theories of geomantic topography were mirrored in the actual facets of the Joseon dynasty society, will be examined as well.
First, as the concept of 'Eumtaek Pungsu' is directly related to issues like death, eternal life(永生) and the afterlife(來世), the Korean people's worshipping of ancestors, and their perception of death are examined. Also, how those practices and perceptions were changed as Buddhism, Confucianism and Neo-Confucianism were introduced to the Korean peninsula as a result of cultural exchanges with China, is examined as well.
On that basis, in order to pursue and explain the background that enabled the establishment of Eumtaek Pungsu during the Joseon dynasty period, various aspects of the period are examined: the introduction and spreading of Neo-Confucianism which was led by the Sa-Daebu/士大夫 figures of the ending days of the Goryeo dynasty and the early days of the Joseon dynasty in their efforts to establish a new dynasty, the philosophy of filial piety(孝思想) and the Household Code of Protocols established by Juja(Juja Garyae/朱子家禮), the reinforced determination of the Sa-daebu figures residing in the rural areas(鄕村在地) to strongly abide by the principles dictated in the Juja Garyae, the reestablishment of Neo-Confucian traditions throughout not only the capital area but also local regions in the aftermath of two horrid wars, and the creation of villages based upon Houses('門中') and the competitions that ensued over securing the Household mountains('Jongsan/宗山').
After that, the changes that occurred inside the people's perception of the Donggi/同氣 theory(同氣理論) of Neo-Confucianism is examined. From those examinations, a certain possibility was derived. The 'Gilji/吉地' concept('fortunate/auspicious places') inside the Juja Garyae, which was introduced, guarded and spreaded by the Sa-daebu figures(who have been the leading figures of the society since Neo-Confucianism was introduced to the Korean people) in their efforts of establishing a social order based upon Jongbeob/宗法(clan rule) rules could have had a major influence upon the spreading of Eumtaek Pungsu theory.
It seems like the royal family and powerful Sa-daebu figures preferred to choose the so-called 'Gilji' places, created royal mausoleums upon such bases, and solidly believed in the Donggi theory. Such preferences and beliefs were merged with the spreading of filial piety throughout the society. Such emerging prompted the Sa-daebu figures to be inclined to leaning toward the Eumtaek concept, and in the aftermath of the wars, new social order continued to be established, and the creation of Brethren villages('同族마을') caused the outburst of competitions over securing mountains for the Houses of their own. And the conflicts that arose in the competitions of securing Jongsan mountains, the Eumtaek Pungsu theories kicked in, and contributed to the explosive increase in number of brethren villages and the spreading of Eumtaek Pungsu theories.
And finally, Annals of the Joseon dynasty were meticulously examined in the search for evidences that would shed some light upon the matter of whether the Sa-daebu figures of the Joseon dynasty really believed in the Donggi Gameung/同氣感應(succession/ coexistence/ sharing) theory. Especially, the fact that Juja himself believed in the concept of Gilji and the Eumtaek Balbok/陰宅發福 theory('fortune generated by Eumtaek Pungsu considerations') is clarified in this thesis, by quoting <<Sanreung Euijang/山陵儀狀>> authored by Juja who was worshipped as a saint(聖人) and a role model by the Sa-daebu figures, in order to suggest that the Sa-daebu figures of the Joseon dynasty should have been heavily influenced by the theory.
As we can see, the Neo-Confucianism introduced to the Korean people in the transitional period between the Goryeo and Joseon dynasties, and the theory of Donggi which was basically about the sense of kindred(bloodline), in fact transformed the Joseon society into a Neo-Confucian, Jongbeob-rule based society. It also dominated the minds of the Sa-daebu figures of the time, and caused the introduction of Juja Garyae to the local communities, the increase in number of brethren villages, and the explosive outburst of Sansong/山訟 lawsuits. In this thesis, the fact that the spreading of Eumtaek Pungsu theories had begun since the 17th century when all these changes were made quite apparent, is clarified and proved with various social phenomena addressed as well.

국문 초록 (Abstract)

본 논문은 風水地理의 논리가 조선시대의 구체적인 사회현상에 어떻게 반영되는가라는 관점에서, 조선시대 陰宅風水의 확산 배경을 추적하고자 한 것이다.
먼저 陰宅風水는 죽음, 永生, 來世 등의 문제와 관련되는 것이므로, 韓民族의 祖上崇拜, 죽음관 등을 고찰하였고, 그것이 中國과의 문화교류 속에 도입된 佛敎, 儒敎, 性理學을 통해 어떻게 변화하였는가를 살펴보았다.
그러한 바탕 위에서 조선시대 陰宅風水의 배경을 찾기 위하여, 麗末鮮初 士大夫들이 새로운 왕조 건설을 위해 수용한 性理學의 보급과 확산, 孝思想과 朱子家禮, 鄕村 在地 士大夫들의 朱子家禮 준수 의지 확산, 兩大 戰亂 이후 中央은 물론 鄕村社會에 性理學 전통의 재확립과 門中 중심의 마을 형성과 宗山 확보 등의 문제를 검토하였다.
다음으로 性理學의 同氣理論의 변화를 추적하고, 朱子 性理學 도입 이후 사대부가 주류계급으로 자리 잡으면서 宗法질서를 정착시키기 위해 朱子家禮의 보급을 가져 왔고 朱子家禮 가운데 ‘吉地’라는 부분이 陰宅風水 확산에 상당한 영향을 주었음을 추출하였다.
즉 王室과 有力 士大夫들의 吉地 선호와 王陵 조성, 同氣理論에 대한 확신 등이 孝思想 확산과 연계되어 士大夫들 사이에 陰宅 선호를 가져 왔고, 양대 전란 이후 새로운 사회질서 형성과정에서 同族마을의 형성 등이 宗山 확보 경쟁을 초래하였고, 宗山 확보 과정에 陰宅風水가 적용되어 同族 마을의 급증과 陰宅風水의 전반적 확산이 전개되었음을 설명하였다.
끝으로 조선의 士大夫들이 과연 同氣感應을 신봉하였는지를 규명하는 차원에서 실록의 자료를 소상히 검토하였다. 특히 士大夫들이 聖人의 반열에서 추앙하고 자신들의 언행의 기준으로 삼은 朱子의 <<山陵儀狀>>을 통해 朱子가 吉地와 陰宅發福을 신봉하였음을 소개함으로써, 당시 조선의 士大夫들에게 강한 영향을 주었을 것임을 밝혔다.
이상의 검토를 통하여 麗末鮮初에 들어온 性理學과 性理學의 핏줄의식인 同氣理論이 조선사회를 性理學的 宗法社會秩序로 변화시킴과 아울러, 사대부들의 정신세계를 지배하면서 朱子家禮의 향촌사회 보급, 同族마을 확산, 山訟 급증을 초래하였다. 따라서 조선시대 陰宅風水 확산은 그러한 현상이 두드러지는 17세기 이후였음을 다양한 사회현상의 규명과 함께 논증하였다.

목차 (Table of Contents)

• 제 1 장 序論 = 1
• 제 1 절 연구의 목적 및 배경 = 1
• 제 2 절 연구의 범위와 방법 = 4
• 제 2 장 한민족의 죽음관 및 葬法의 추이 = 7
• 제 1 절 性理學 도입 이전 죽음관과 葬法 = 7
• 제 2 절 性理學 도입 이후 죽음관과 葬法 = 11
• 제 3 절 風水地理에 담긴 죽음관 = 14
• 제 3 장 同氣理論의 변화와 性理學 = 17
• 제 1 절 性理學의 同氣理論 = 17
• 제 2 절 性理學의 同氣理論 보급 과정 = 20
• 제 3 절 性理學의 同氣理論 보급이 사회에 미친 영향 = 24
• 제 4 장 陰宅風水의 同氣感應原理와 墓地風水의 영향 = 28
• 제 5 장 결론 = 42
• 참고문헌 = 43
• Abstract = 48