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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2000.9
- 수록면
- 17 - 39 (26page)
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초록· 키워드
오류제보하기
Though man is destined to death, usually he is not willing to accept his death as a natural end of his life. Perhaps other-worldly oriented religions, without mention to medical technics, may be originated from man's disobedience to death. But it is somewhat difficult to classify Confucianism as a kind of those religions. Confucianism, including Chu Hsi's Nee-Confucianism, is more concerned with man's ethical life in his family and society than with his afterlife in the heaven. If so, death as the total negation of life in this world may be raised as an unsolvable problem before the Confucian way of thinking. The aim of this paper is to understand Nee-Confucian view of human death through the analysis of the rites of funeral and sacrifice in Chu Hsi's Family Rituals.
The long and complex process of various funeral rites, which is ended up with the elevation of the dead to the ancestor, seems to be designed to decorate the departing of the dead from the living. And the various forms of sacrificial services to the ancestors seem to be designed to decorate the periodic meetings of the living and the dead. Artificial decoration is the essential aspect of Confucian rituals. Then, carefully scrutinized, it can be found that the rites of funeral and sacrifice is recasted by Chu Hsi or other Nee-Confucian scholars in terms of the two principles: the descent-line system and the yin-yang theory. In Family Rituals, while the descent-line system is used as the principle to decide the hierarchical relation between the dead and the living, the yin-yang theory is latently used as the principle to explain the reciprocal relation between the dead and the living.
The yin-yang theory, according to which the yin force is both different from and similar to the yang force, is very important in Family Rituals. Without this theory almost all of the rites performed by the living for the dead, for example the offering rites of wine and food to one's ancestors, could not be adequately understood. Because the yin-yang theory is underlied in Family Rituals, the dead can be considered to be both different from and similar to the living. The continued demand in Family Rituals that the living must treat the dead as he is living now and here has recourse to the very similarity between the dead and the living.
All the rites of funeral and sacrifice in Family Rituals, recasted in terns of those two principles, have the purpose to construct an enlarged patriarchal family community including one's ancestors. Patriarchal family, for which filial piety is cherished as the supreme virtue, is the sociological basis of Confucian teachings. Funeral rites and sacrificial ceremonies are the ritual devices to extend the territory of patriarchal family of the living to the dark world of the dead ancestors, so that both the world of the dead and the world of the living become governed by the descent-line system. Therefore in Confucianism man, born and nurtured in his family under his parents, is believed to continue his living in the family even after his death. Death, an inevitable destiny of man, is nothing other than an entrance into the sphere of his ancestors reverenced by his sons and grandsons.
The long and complex process of various funeral rites, which is ended up with the elevation of the dead to the ancestor, seems to be designed to decorate the departing of the dead from the living. And the various forms of sacrificial services to the ancestors seem to be designed to decorate the periodic meetings of the living and the dead. Artificial decoration is the essential aspect of Confucian rituals. Then, carefully scrutinized, it can be found that the rites of funeral and sacrifice is recasted by Chu Hsi or other Nee-Confucian scholars in terms of the two principles: the descent-line system and the yin-yang theory. In Family Rituals, while the descent-line system is used as the principle to decide the hierarchical relation between the dead and the living, the yin-yang theory is latently used as the principle to explain the reciprocal relation between the dead and the living.
The yin-yang theory, according to which the yin force is both different from and similar to the yang force, is very important in Family Rituals. Without this theory almost all of the rites performed by the living for the dead, for example the offering rites of wine and food to one's ancestors, could not be adequately understood. Because the yin-yang theory is underlied in Family Rituals, the dead can be considered to be both different from and similar to the living. The continued demand in Family Rituals that the living must treat the dead as he is living now and here has recourse to the very similarity between the dead and the living.
All the rites of funeral and sacrifice in Family Rituals, recasted in terns of those two principles, have the purpose to construct an enlarged patriarchal family community including one's ancestors. Patriarchal family, for which filial piety is cherished as the supreme virtue, is the sociological basis of Confucian teachings. Funeral rites and sacrificial ceremonies are the ritual devices to extend the territory of patriarchal family of the living to the dark world of the dead ancestors, so that both the world of the dead and the world of the living become governed by the descent-line system. Therefore in Confucianism man, born and nurtured in his family under his parents, is believed to continue his living in the family even after his death. Death, an inevitable destiny of man, is nothing other than an entrance into the sphere of his ancestors reverenced by his sons and grandsons.
목차
Ⅰ. 禮 속의 매몰된 죽음
Ⅱ. 家禮의 의의와 宗法
Ⅲ. 喪祭禮의 탈종교화 혹은 宗法化
Ⅳ. 삶과 죽음의 陰陽論的 이해
Ⅴ. 喪祭禮에 나타난 삶과 죽음의 類比的 관계
Ⅵ. 죽음의 自然化와 家族化
English Abstract
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