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
From the viewpoint of Confucian ideology, ancestral rites are not just for transcendental gods but the practice of filial piety(孝) toward ancestors as moral beings on the extension of family line. Meanwhile, if the ritual for the deceased are processed through the same form as the ordinary filial piety toward living people, it may lose its position as a Rites. That is, the parents during one’s lifetime are subjects of respect while the deceased ancestors are subjects of respect and sacredness, so a holy act symbolizing sanctity must be accompanied along with the usual filial piety based on respect in the ancestral rites.The dailiness within the ancestral rites is created based on the filial piety acts during one’s life, and the non-dailiness is from holy acts toward the sacred ancestors.
Especially the dailiness and non-dailiness of ancestral rites are highlighted for not being oppositive but maintaining a mutually complementary and supplementary relationship. The win-win relation of these bipolar properties can be seen in the Heum-hyang(歆饗) and Eung-gam(應感) which are the basic purpose of the ancestral rites. Heum-hyang is the acceptance of ritual foods by the ancestors, and Eung-gam means the divine response to the descendant’s earnestness. This enables the energy (氣) of the ancestors and descendants to sympathize. In addition, Heum-hyang, as the ancestors enjoy the ritual foods, must be set forth beforehand for them to respond Eung-gam. That is, Eung-gam will follow naturally if the ancestors accept the ritual foods Heum-hyang sufficiently. Therefore, the ancestors' Heum-hyang is said to be more sincere to the descendants. The descendants prepare the ritual table setting and perform based on the ordinary table manners in order to present the Heum-hyang more vividly. From this background, a Shi-dong(尸童) was seated instead of the ancestral tablet in front of the table to directly confirm the process of Heum-hyang in ancient China. Meanwhile, since Heum-hyang must be followed by Eung-gam in order to create a meaning, a holy act granting piety and sacredness is accompanied in preparation and performance of the ancestral rites.
The ancestral rites can be called as a ‘ritual drama’ composed of appropriate lines and acts based on the plot of Heum-hyang and Eung-gam. The lines appear through Hol-gi(笏記) which instructs the ancestral rites procedures,memorial address asking the ancestors to accept the ritual foods, and conversations between those who participate in during the ancestral rites. However, as the ancestral rites is primarily a cultural system of symbolic communication between gods and human beings, the lines must be organized in the language system which enables the ancestors and descendants to communicate. So everyday language and non-ordinary words are mixed in the lines, considering the bipolar characteristics of the ancestors as moral beings on the extension of family line and non-ordinary beings freed from everyday life by death. One can realize that the dailiness and non-dailiness of ancestral rites maintain a win-win relationship that improves the perfection as a ritual drama. Because of this, most structures including the outline of the ritual scenario of the ancestral rites is created by bipolar factors. That is, the ordinary outline of Heum-hyang and ritual outline of Eung-gam, ordinary lines commonly used in everyday life as well and ritual lines specially settled for the ancestral rites, ordinary acts also seen in everyday life and ritual acts only performed during the ancestral rites are appropriately arranged for certain situations as mentioned above to complete the ritual drama. At the same time, the Confucian bipolar concept recognizing ancestors as moral beings on the extension of family line and non-ordinary beings freed from everyday life by death is settled in this background,
Especially the dailiness and non-dailiness of ancestral rites are highlighted for not being oppositive but maintaining a mutually complementary and supplementary relationship. The win-win relation of these bipolar properties can be seen in the Heum-hyang(歆饗) and Eung-gam(應感) which are the basic purpose of the ancestral rites. Heum-hyang is the acceptance of ritual foods by the ancestors, and Eung-gam means the divine response to the descendant’s earnestness. This enables the energy (氣) of the ancestors and descendants to sympathize. In addition, Heum-hyang, as the ancestors enjoy the ritual foods, must be set forth beforehand for them to respond Eung-gam. That is, Eung-gam will follow naturally if the ancestors accept the ritual foods Heum-hyang sufficiently. Therefore, the ancestors' Heum-hyang is said to be more sincere to the descendants. The descendants prepare the ritual table setting and perform based on the ordinary table manners in order to present the Heum-hyang more vividly. From this background, a Shi-dong(尸童) was seated instead of the ancestral tablet in front of the table to directly confirm the process of Heum-hyang in ancient China. Meanwhile, since Heum-hyang must be followed by Eung-gam in order to create a meaning, a holy act granting piety and sacredness is accompanied in preparation and performance of the ancestral rites.
The ancestral rites can be called as a ‘ritual drama’ composed of appropriate lines and acts based on the plot of Heum-hyang and Eung-gam. The lines appear through Hol-gi(笏記) which instructs the ancestral rites procedures,memorial address asking the ancestors to accept the ritual foods, and conversations between those who participate in during the ancestral rites. However, as the ancestral rites is primarily a cultural system of symbolic communication between gods and human beings, the lines must be organized in the language system which enables the ancestors and descendants to communicate. So everyday language and non-ordinary words are mixed in the lines, considering the bipolar characteristics of the ancestors as moral beings on the extension of family line and non-ordinary beings freed from everyday life by death. One can realize that the dailiness and non-dailiness of ancestral rites maintain a win-win relationship that improves the perfection as a ritual drama. Because of this, most structures including the outline of the ritual scenario of the ancestral rites is created by bipolar factors. That is, the ordinary outline of Heum-hyang and ritual outline of Eung-gam, ordinary lines commonly used in everyday life as well and ritual lines specially settled for the ancestral rites, ordinary acts also seen in everyday life and ritual acts only performed during the ancestral rites are appropriately arranged for certain situations as mentioned above to complete the ritual drama. At the same time, the Confucian bipolar concept recognizing ancestors as moral beings on the extension of family line and non-ordinary beings freed from everyday life by death is settled in this background,
목차
Ⅰ. 머리말
Ⅱ. 조상을 위한 배려의 장치, 일상적 요소
Ⅲ. 조상제례의 신성화를 위한 비일상적 요소
Ⅳ. 맺음말 : 양극적 요소로 구성된 의례드라마
참고문헌
참고문헌 (29)
참고문헌 신청
함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
Who Are Venerated in Contemporary Domestic Ancestral Rites? An Aspect of Ritual Change among Urbanites in Korea
Korea Journal
2014 .03
-
한국 개신교 조상의례의 변천과 쟁점
종교연구
2012 .12
-
유교 조상의례의 미래
종교연구
2012 .12
-
The Abolition of Ancestral Rites and Tablets by Catholicism in the Chosŏn Dynasty and the Basic Meaning of Confucian Ancestral Rites
Korea Journal
1984 .08
-
祭祀와 관련된 ‘示’ 부수 漢字에 반영된 고대 중국인의 文化思維 : 天地人 神靈을 대표하는 ‘神’ ‘祇’ ‘社’ ‘祖’를 중심으로
중국문화연구
2017 .11
-
한국 선교사(宣敎史)에 나타나는 제례문제와 의미
대학과 선교
2017 .01
-
의례와 상징 : 조선시대 유교의례의 사회적 기능과 상징적 의미 : 조상제례를 중심으로
국학연구
2009 .06
-
삼척지역의 ‘제사 모셔가기’ 고찰
仙道文化
2015 .01
-
朱熹 四代奉祀論의 정립과 그 의미
동양철학
2014 .01
-
조상제사를 둘러싼 이론과 실제 : 안동지역 불천위제사의 제물과 진설을 중심으로
지방사와 지방문화
2006 .05
-
이황과 이익의 상·제례 예설 비교
韓國史學史學報
2020 .01
-
상ㆍ제례의 한국적 전개와 유교의례의 문화적 영향
국학연구
2010 .12
-
신주(神主)를 통해본 유교의 영혼관
비교민속학
2006 .08
-
中國古代 祖先祭祀의 形成과 意味
역사와 세계
2015 .06
-
불교 조상의례의 사상적 특징과 전개
종교연구
2012 .12
-
여말선초 불교와 유교의 사생관과 조상의례
포은학연구
2013 .01
-
경기지역 종가제례음식 연구 -불천위제 음식의 유형과 재료를 중심으로
국학연구
2020 .07
-
원불교의 조상의례와 천도
종교연구
2012 .12
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2010-380-001462099