조선후기 대보단 친행 현황과 그 정치․문화적 함의 (The Altar of Great Gratitude (Taebodan): Its Political and Cultural Aspects in Late Chosŏn Korea)

서지정보

· 발행기관 : 한국역사연구회
· 수록지 정보 : 역사와 현실 / 75호 / 165 ~ 201페이지
· 저자명 : 계승범

초록

With emphasis on the Korean elites’ view of Ming China, this paper looks at the historical underpinnings of the Korean attitude against the foreign world in the eighteenth and nineteenth centuries, focusing on the politico-intellectual trend after the compromise with the Manchus in 1637. Ming China had been honored in Korea as the suzerain-father since the early sixteenth century, with the result that the Ming became the object for Chosŏn filial piety as well as loyalty. After the surrender to the Manchus, for this reason, the Korean leadership faced an ideological crisis because the compromise meant that king and court officials had themselves violated the two primary Confucian values of loyalty and filial piety, on which the ruling mechanism of the dynasty had been based for two centuries.
The Altar of Great Gratitude (Taebodan), established by the king and ruling elites, was designed to offset their violations and visibly demonstrate Korea’s fulfillment of its righteous obligations to the fallen Ming regardless of the circumstances. In fact, the ‘post-Ming’ Korean kings and officials performed sacrifices for three Ming emperors on the anniversaries of their deaths every year until Seoul was occupied by the Japanese in the early phase of the Sino-Japanese War in 1894. This implies that on the threshold of the so-called modern era, the majority of Korean elites still relied on the ghosts of the Ming emperors, or their ritual fathers, in order to secure their political authority.

영어초록

With emphasis on the Korean elites’ view of Ming China, this paper looks at the historical underpinnings of the Korean attitude against the foreign world in the eighteenth and nineteenth centuries, focusing on the politico-intellectual trend after the compromise with the Manchus in 1637. Ming China had been honored in Korea as the suzerain-father since the early sixteenth century, with the result that the Ming became the object for Chosŏn filial piety as well as loyalty. After the surrender to the Manchus, for this reason, the Korean leadership faced an ideological crisis because the compromise meant that king and court officials had themselves violated the two primary Confucian values of loyalty and filial piety, on which the ruling mechanism of the dynasty had been based for two centuries.
The Altar of Great Gratitude (Taebodan), established by the king and ruling elites, was designed to offset their violations and visibly demonstrate Korea’s fulfillment of its righteous obligations to the fallen Ming regardless of the circumstances. In fact, the ‘post-Ming’ Korean kings and officials performed sacrifices for three Ming emperors on the anniversaries of their deaths every year until Seoul was occupied by the Japanese in the early phase of the Sino-Japanese War in 1894. This implies that on the threshold of the so-called modern era, the majority of Korean elites still relied on the ghosts of the Ming emperors, or their ritual fathers, in order to secure their political authority.

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