조선에 있어서 주자 종법 사상의 계승과 변용 ― ‘시제時祭’와 ‘묘제墓祭’를 중심으로

Abstract

As is generally known, Zhu Xi′s Confucian clan rules settled down in Chosun Dynasty through the acceptance of Family Rites of Zhu Xi. It is safe to say that strong efforts to estimate its significant impact on Chosun Dynasty almost reveal the whole process of accepting Family Rites of Zhu Xi. However, this article is to shed new light on the course of acceptance and settlement of Zhu Xi′s Confucian clan rules citing the criticism of Mo-kileong, famous anti-Neo-Confucianist over Family Rites of Zhu Xi and Confucian clan rules of Jung Yak-yong, the realist in the late of Chosun Dynasty, because they show the limits and meanings of Confucian clan rules. Limits of Confucian clan rules had not only been the process of overcoming the frustration of Neo-Confucianist who wanted to fulfill Family Rites of Zhu Xi, but also an important key to understanding the essence of Korean familism. The chapter of sacrificial rites of Family Rites of Zhu Xi is the essence of Confucian clan rules and consists of six parts such as Sije, Chojo, Sunjo, Ne, Giil and Myoje. Chojo and Sunjo were regarded as immoderate ceremony and excluded during the introduction stage of Family Rites of Zhu Xi, while Sije and Giil were originated with Zhu Xi. Only Myoje was widely accepted during that period but initially had been criticized for its impoliteness by Confucian Scripture including Yegi. That's why Myoje was prevalent throughout Chosun Dynasty while Sije of Zhu Xi had difficulty in settling down. That's the reason this article mainly focuses on Sije and Myoje. Mixing Sije with Myoje into the commitment of family by Confucianist of Chosun Dynasty was the process of naturalization and overcoming the limit of Family Rites of Zhu Xi criticized by Mo-kileong and other scholars.