지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
In traditional Korean society, ancestors mean the deceased that have at least a son to carry on the paternal lineage and also to have the right and responsibility to succeed to his family. Deathday services for one's ancestor are confined within the lineal ascendants from first generation to fourth generation, who are one's elders equivalent to the largest range of a traditional extended family. And also these ascendants are the largest range of elders whom their descendants can meet actually, Therefore, their ancestors justly bear their individual attributes in descendants' memory. Ultimately, in Korean society each ancestor has the characteristics of personified spirit with an individual spirit alive like a living being.
When we investigate the social norm and practice of deathday services, we can understand that Korean idea of ancestors consist of anthropomorphism and idea of discriminating between spirit and human. That is to say, examining the ceremonial book and the practices of deathday services, we recognize that anthropomorphism is predominant over all the others, and the idea of discriminating between spirit and human is inherent in the level of distinguishing living persons from dead persons. On the one hand, ancestors are devotedly served just like one's living parents ; on the other hand they are regarded as beings to be distinguished from living persons, depending on Korean consciousness discriminating between life and death. It seems that these consciousness and idea are based upon the Confucian ceremonial book which was introduced from China.
Meanwhile, an idea of ancestors appear in narratives about the deathday services as a form of anthropomorphism In these narratives, ancestors are recognized as only beings, with personality and sensitivity, to exert an influence on their descendants just like living persons, not as beings to have some property to be distinguished from living descendants. Such narratives are not under the control of the system of Confucian memorial services generalized in the later Chos?n dynasty, but reflect some consciousness about the deathday services before Confucian memorial services were established, or reflect a critical consciousness about the formalities of Confucian memorial services. I think that anthropomorphism in narratives is the ancient and fundamental Korean idea of ancestor.
Therefore, an idea of ancestor peculiar to the Korean is anthropomorphism I believe thar this idea has received some ideas of discriminating between spirit and human since the introduction of the system of Confucian rites from China.
When we investigate the social norm and practice of deathday services, we can understand that Korean idea of ancestors consist of anthropomorphism and idea of discriminating between spirit and human. That is to say, examining the ceremonial book and the practices of deathday services, we recognize that anthropomorphism is predominant over all the others, and the idea of discriminating between spirit and human is inherent in the level of distinguishing living persons from dead persons. On the one hand, ancestors are devotedly served just like one's living parents ; on the other hand they are regarded as beings to be distinguished from living persons, depending on Korean consciousness discriminating between life and death. It seems that these consciousness and idea are based upon the Confucian ceremonial book which was introduced from China.
Meanwhile, an idea of ancestors appear in narratives about the deathday services as a form of anthropomorphism In these narratives, ancestors are recognized as only beings, with personality and sensitivity, to exert an influence on their descendants just like living persons, not as beings to have some property to be distinguished from living descendants. Such narratives are not under the control of the system of Confucian memorial services generalized in the later Chos?n dynasty, but reflect some consciousness about the deathday services before Confucian memorial services were established, or reflect a critical consciousness about the formalities of Confucian memorial services. I think that anthropomorphism in narratives is the ancient and fundamental Korean idea of ancestor.
Therefore, an idea of ancestor peculiar to the Korean is anthropomorphism I believe thar this idea has received some ideas of discriminating between spirit and human since the introduction of the system of Confucian rites from China.
목차
Ⅰ. 머리말
Ⅱ. 기제사의 대상이 되는 조상의 자격
Ⅲ. 기제사의 시ㆍ공간을 통해 본 조상관
Ⅳ. 기제사 절차를 통해 본 조상관
Ⅴ. 기제사 음식과 상차림을 통해 본 조상관
Ⅵ. 조상의 상징물을 통해 본 조상관
Ⅶ. 제사설화를 통해 본 조상관
Ⅷ. 맺음말
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