朱熹의 昭穆論과 宗廟制 改革論

Abstract

Representing the arrangement of Zhao and Mu, shici(世次) began to be implemented in ancestral shrines during the Han dynasty of China. It was also employed during the days of Zhu Xi and the Song dynasty. However, criticism of the shici enshrinement system designed to enshrine the tablets of brothers who successively acceded to the throne in one room in the ancestral shrine continuously arose from the onset of the Song dynasty onwards. Zhu Xi called for the arrangement of Zhao and Mu in accordance with the concept of weici(位次, succession of legitimacy of the imperial throne based on the proper order of ascension) when dealing with issues such as the arrangement of tablets for Emperors Taizu and the Taizong brothers, and the posthumous designation of Emperor Yingzong’s father. The following can be regarded as the political implications of the weici theory which Zhu Xi consistently asserted in terms of the ancestral shrine system. Above all, based on the notion of the heavenly principle(天理), Zhu Xi emphasized consistency in terms of the succession of legitimacy and blood and focused on the importance of loyalty between king and subjects and between father and son. Zhu Xi introduced the notion of the legitimacy of lineages based on heavenly principle, or what he referred to as loyalty between father and son. Furthermore, Zhu Xi refused to accept the notion of the independence of king and subjects if such independence was not based on the loyalty between father and son. In addition, Zhu Xi did not accept the uniqueness of the royal family when it came to the actualization of the ‘unification’ of the patriarchal clan system. He regarded the notions of loyalty and justification that lay at the heart of the actualization of the unification of the patriarchal clan system, and this regardless of whether one was dealing with the royal family or commoners’ family, as being fundamentally the same. As such, for Zhu Xi, succession to the imperial throne based on the notion of shici.