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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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Of the Confucian scholars who were regarded as being legitimate heirs of Chos?n’s Confucian tradition, Kim Chongjik (1431~1492), Kim Sukcha (1389∼1456), and Kil Chae (1353~1419) were never enshrined in a munmyo (文廟, Confucian shrine). What’s more, the enshrinement of these three scholars in Confucian shrines was never actively discussed, either. As such, how did these three become perceived as the legitimate heirs of the Confucian philosophical tradition?
This practice of identifying the legitimate heirs of Confucian tradition, which began with Ch?ng Mongju (1337～1392) at the end of the Kory? dynasty and lasted until Yi Hwang (1501～1570) during the reign of King S?njo (r.1567∼1608), unfolded in three stages. The first stage involved the discussions on the process in which the munmyo chongsa (文廟從祀, enshrinement in a Confucian shrine) should be carried out that took place during the 12<SUP>th</SUP> year of King Chungjong (r.1506∼1544). Cho Kwangjo (1482~1519), who was one of the main participants in these discussions, sought to have Kim Chongjik included among those who were legitimate heirs to the Confucian tradition so that he could enshrine his teacher, Kim Koengp'il (1454～1504) in a Confucian shrine. However, Cho did not regard Kim Chongjik as a potential subject for munmyo chongsa as he and his teacher, Kim Koengp'il, had been more greatly influenced by Kim Sis?p (1435～1493) than by Kim Chongjik. However, Kim Sis?p was looked down on by other scholars at the time Cho was attempting to have his teacher enshrined.
When Kim Koengp'il failed to be included among the candidates for enshrinement in a Confucian shrine despite his disciples’ efforts, Cho Kwangjo decided to include Kil Chae among the legitimate heirs to the Confucian tradition in order to consolidate Kim Koengp'il’s position. This was the second stage of this process.
The third stage involved the move to have Cho Kwangjo exonerated that began at the end of the reign of King Chungjong and finally reached fruition during the reign of King S?njo. During the exoneration process, Kim Sukcha, who was Kim Chongjik’s father, was added to the list of legitimate heirs to the Confucian tradition. As a result, the list of legitimate heirs to the Confucian tradition as it is known today was established.
However, Kim Chongjik, Kim Sukcha, and Kil Chae were excluded from the practice of enshrinement in a Confucian shrine that emerged after the exoneration of Cho Kwangjo in April of the first year of King S?njo. Through public discussions it was decided that these three scholars were inadequate selections under the social environment that prevailed at that time and that their achievements as scholars were also wanting.
Although Kim Chongjik, who was once regarded as a traitor and dishonored by having his body exhumed, was eventually commemorated as a kunja (君子, man of virtue) and even had name included on the list of legitimate heirs of the Confucian tradition, he was also criticized for being a person who pursued irok (利祿, wealth and official rank) and who had achieved his honorable standing in society through stealth. Despite these opposing appraisals of Kim Chongjik, the belief that he was a scholar who was listed among the legitimate heirs of Confucian tradition remained prevalent amongst certain segments of society until late Chos?n. Although such appraisals were never officially formulated, the fact that Kim Chongjik was commemorated as a kunja and listed among the legitimate heirs of Confucian tradition proves that the enshrinement culture was strongly rooted in the public sphere that existed outside of the official one.
This practice of identifying the legitimate heirs of Confucian tradition, which began with Ch?ng Mongju (1337～1392) at the end of the Kory? dynasty and lasted until Yi Hwang (1501～1570) during the reign of King S?njo (r.1567∼1608), unfolded in three stages. The first stage involved the discussions on the process in which the munmyo chongsa (文廟從祀, enshrinement in a Confucian shrine) should be carried out that took place during the 12<SUP>th</SUP> year of King Chungjong (r.1506∼1544). Cho Kwangjo (1482~1519), who was one of the main participants in these discussions, sought to have Kim Chongjik included among those who were legitimate heirs to the Confucian tradition so that he could enshrine his teacher, Kim Koengp'il (1454～1504) in a Confucian shrine. However, Cho did not regard Kim Chongjik as a potential subject for munmyo chongsa as he and his teacher, Kim Koengp'il, had been more greatly influenced by Kim Sis?p (1435～1493) than by Kim Chongjik. However, Kim Sis?p was looked down on by other scholars at the time Cho was attempting to have his teacher enshrined.
When Kim Koengp'il failed to be included among the candidates for enshrinement in a Confucian shrine despite his disciples’ efforts, Cho Kwangjo decided to include Kil Chae among the legitimate heirs to the Confucian tradition in order to consolidate Kim Koengp'il’s position. This was the second stage of this process.
The third stage involved the move to have Cho Kwangjo exonerated that began at the end of the reign of King Chungjong and finally reached fruition during the reign of King S?njo. During the exoneration process, Kim Sukcha, who was Kim Chongjik’s father, was added to the list of legitimate heirs to the Confucian tradition. As a result, the list of legitimate heirs to the Confucian tradition as it is known today was established.
However, Kim Chongjik, Kim Sukcha, and Kil Chae were excluded from the practice of enshrinement in a Confucian shrine that emerged after the exoneration of Cho Kwangjo in April of the first year of King S?njo. Through public discussions it was decided that these three scholars were inadequate selections under the social environment that prevailed at that time and that their achievements as scholars were also wanting.
Although Kim Chongjik, who was once regarded as a traitor and dishonored by having his body exhumed, was eventually commemorated as a kunja (君子, man of virtue) and even had name included on the list of legitimate heirs of the Confucian tradition, he was also criticized for being a person who pursued irok (利祿, wealth and official rank) and who had achieved his honorable standing in society through stealth. Despite these opposing appraisals of Kim Chongjik, the belief that he was a scholar who was listed among the legitimate heirs of Confucian tradition remained prevalent amongst certain segments of society until late Chos?n. Although such appraisals were never officially formulated, the fact that Kim Chongjik was commemorated as a kunja and listed among the legitimate heirs of Confucian tradition proves that the enshrinement culture was strongly rooted in the public sphere that existed outside of the official one.
목차
Ⅰ. 머리말
Ⅱ. 中宗代 文廟從祀 論議時의 談論
Ⅲ. 中宗代 文廟從祀 以後 宣祖 初까지의 談論
Ⅳ. 宣祖 初 以後의 談論
Ⅴ. 맺음말
〈ABSTRACT〉
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