陶菴 李縡의 禮問答과 變禮 인식

Abstract

Lee Jae’s ritual discourses was directed at various figures, including local followers and Horon(湖論) scholars, as well as Nangnon(洛論) scholars in Near-capital Area. This ritual discourses shows that many examples have been compiled since the 17th century, and the number of intellectuals who can participate in the ritual discourses has also expanded. They expanded categories of the transformed ritual to emphasis on circumstances and defined a new rite based on righteousness, and then asked for Lee Jae’s consent. He stuck to his answer to follow principles. He accepted only suspicious cases as the transformed ritual for lack of principles and intended to define a new rite based on righteousness. Lee Jae recognized later mourning's problem with successornaming as the transformed ritual. On the basis of successors’ later mourning, the adjustment of the funeral procedure, mourning for his grandparents, and the removal of the funeral site were discussed in important the transformed ritual. He defined a new rite based on righteousness by reviewing various scriptures and theories, and reviewed and revised his theory through arguments with scholars of his time. He defined a new rite based on righteousness about Duplicated Funerals. After reviewing the theories, he defined a new rite based on righteousness wearing a three-years mourning when the grandfather and the mother died in the father's mourning. In the process, he reinterpreted the problem of filial impiety associated with wearing the grandfather’s mourning instead of the father as 'Chinchi Seungjung’ that follows his father's filial piety. Although he insisted on the principle of YiLi(『儀禮』) about wearing the mother’s three-year mourning in the father’s mourning period, it was the decision that contained long-standing discussions on empathy.