Buddho-Confucian Rituals, Filial Piety, and Ritual Monks: Sketching the Social-Cultural Dynamics of Later Joseon Buddhism
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The increased popularity of Buddhist rituals in the 16th to the 18th centuries of the Joseon period can be characterized as broad popularization of rituals. Rituals were part of a shared practice among the various traditions including Confucianism, Buddhism, and Shamanism through which people communed with the spirits. One of the main underlying norms of Buddhist rituals was filial piety which had been a general societal virtue. This was part of a complex process of adaptation through which societal moral values became adopted by Buddhist monks. This was especially the case with the popularization of the Zhu Xi Family Rites during the 17th century and its adoption into various streams of the Joseon Society. Indeed, the realm of rituals formed a socio-cultural sphere that allowed the two traditions, Buddhism and Confucianism, to engage in borrowing and exchange where the boundaries and identities become blurred. In a situation as such it becomes difficult and almost meaningless to label certain values as filiality and ancestor worship as solely that of Confucianism. This is simply a part of how the monks adjusted to the situation through concrete changes in thought and practice, a process of religious adaption and transformation.
Abstract
The increased popularity of Buddhist rituals in the 16th to the 18th centuries of the Joseon period can be characterized as broad popularization of rituals. Rituals were part of a shared practice among the various traditions including Confucianism, Buddhism, and Shamanism through which people communed with the spirits. One of the main underlying norms of Buddhist rituals was filial piety which had been a general societal virtue. This was part of a complex process of adaptation through which societal moral values became adopted by Buddhist monks. This was especially the case with the popularization of the Zhu Xi Family Rites during the 17th century and its adoption into various streams of the Joseon Society. Indeed, the realm of rituals formed a socio-cultural sphere that allowed the two traditions, Buddhism and Confucianism, to engage in borrowing and exchange where the boundaries and identities become blurred. In a situation as such it becomes difficult and almost meaningless to label certain values as filiality and ancestor worship as solely that of Confucianism. This is simply a part of how the monks adjusted to the situation through concrete changes in thought and practice, a process of religious adaption and transformation.
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