하곡 예론(霞谷禮論)의 변화 양상

Abstract

In the 17-18th century of Joseon (朝鮮) when Jeong Je-du (鄭齊斗, 1649~1736) lived, the study of rituals (禮學) was carried out as it was taught and there were frequent controversing to solve the problem of unfixed rituals (變禮). At that time, Noron (老論) reveres the Zhuzi Jiali (朱子家禮, A book written by Zhuzi about family rituals) and Namin (南人) adheres to Gorye (古禮, Rituals of the old such as Liji) as theory of rituals. However Jeong Je-du, insisted on the timely institutions (時制), makes a different argument than fashion of the time. This study is written to examine the process of establishing his argument. In the beginning, he reveres the Zhuzi Jiali like Noron, but after the mid-Sukjong period, he escaped this tendency. At that time, he learned from Park Se-chae (朴世采) and discussed with Min I-seung (閔以升) and Choi Seok-jeong (崔錫鼎). Since then, he interpreted the Yili (儀禮) actively and began to refer to Joseon’s rituals such as the Uirye munhae (儀禮問解). On the other hand, from the late Sukjong period, having intervened actively in the national ritual problems, he succeeded the results of the 1659 controversy over propriety (己亥禮訟) and of the 1674 controversy over propriety (甲寅禮訟) as belonging to timely institutions (時制) and revered the Gyeongguk daejeon (經國大典, Grand Code for Statecraft) and Gukjo oryeui (國朝五禮儀, Manual of the Five Rites of State) as national institutions (國制). His reverence toward the national institutions is also based on two controversies over propriety, so his theory of rituals can be said the characteristics of timely institutions.