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This article is prepared to examine the ritual theory of Bangu(班固) and use as the first step take a look of the figure of Confucianism State that he set up ideally by analyzing Hanshu Lilezhi(『漢書』「禮樂志」). First of all, the reason that I analyze Hanshu Lilezhi(『漢書』「禮樂志」) is because the ratio of "Lizhi(「禮志」)" of "Lilezhi(「禮樂志」)" is very little and moreover he describes as if the discussion for a reform of courteous system in Former Han dynasty was failed. Also the author, Ban GuCu(班固) was judging the courteous system as a different view from current scholars as he thought Liyue(禮樂) was not completed until the times he lived. So I wonder if the writing intention for "Lizhi(「禮志」)" of Ban Gu(班固) may be from other than to clarify the establishment of courteous system, the history of revision and to show the character of the ritual established in Former Han.
This becomes clearer if we look at the attitude that he describes the revision requirement for courteous system of Jia Yi(賈誼), Dong Zhong-Shu(董仲舒), Wang Ji(王吉) and Liu Xiang(劉向) mentioned in "Lizhi(「禮志」)". Ban Gu(班固) is mainly describing the cause they insisted the reform and the fact their request was miscarried not the specific content of courteous system that they including JIa Yi(賈誼) insisted. As the common factor, he described the Suli(俗吏) basis government that Confucian was excluded, a maternal relation which made bureaucracy system incapacitated and the rampancy of a eunuch. Ultimately Ban Gu(班固) criticized the actuality that the dignity of Shidafu(士大夫) as a ruler and participation in government were not guaranteed.
The reason was because he thought this structural order had not been formed until that times he lived. The enforcement of constitutional government in the times of Guangwu(光武) and Mingdi(明帝) may be one of reasons. Also the establishment of New Ritual(新禮) of Zhangdi(章帝) may have him feel keenly the need of truly courteous system. Therefore Ban Gu(班固) needed to insist contents and character of courteous system he was thinking. Composition of "Lizhi(「禮志」)" part that looks like an arrangement of failure stories of people not related may be an expression of Ban Gu(班固)'s effort to have state set up the establishment of this actual courteous system.
This becomes clearer if we look at the attitude that he describes the revision requirement for courteous system of Jia Yi(賈誼), Dong Zhong-Shu(董仲舒), Wang Ji(王吉) and Liu Xiang(劉向) mentioned in "Lizhi(「禮志」)". Ban Gu(班固) is mainly describing the cause they insisted the reform and the fact their request was miscarried not the specific content of courteous system that they including JIa Yi(賈誼) insisted. As the common factor, he described the Suli(俗吏) basis government that Confucian was excluded, a maternal relation which made bureaucracy system incapacitated and the rampancy of a eunuch. Ultimately Ban Gu(班固) criticized the actuality that the dignity of Shidafu(士大夫) as a ruler and participation in government were not guaranteed.
The reason was because he thought this structural order had not been formed until that times he lived. The enforcement of constitutional government in the times of Guangwu(光武) and Mingdi(明帝) may be one of reasons. Also the establishment of New Ritual(新禮) of Zhangdi(章帝) may have him feel keenly the need of truly courteous system. Therefore Ban Gu(班固) needed to insist contents and character of courteous system he was thinking. Composition of "Lizhi(「禮志」)" part that looks like an arrangement of failure stories of people not related may be an expression of Ban Gu(班固)'s effort to have state set up the establishment of this actual courteous system.
목차
머리말
Ⅰ. 『漢書』「禮樂志」의 구성
Ⅱ. 前漢 儒家의 改禮 요구와 「禮志」의 서술방식
Ⅲ. 章帝時期 新禮 제정과 班固의 禮制觀
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