종법의 관점에서 본 고려말 왕권의 변동 (Changes in the Kings' authority in the ending days of the Goryeo dynasty, examined through Confucian clan rules(宗法))

서지정보

· 발행기관 : 고려사학회
· 수록지 정보 : 韓國史學報 / 35호 / 93 ~ 120페이지
· 저자명 : 도현철

초록

In the ending days of the Goryo dynasty, Wu-wang, Chang- wang and Gongyang-wang were all dethroned, while Yi Seong Gyae stepped up and founded the Joseon dynasty. Examined in this article, are the traditional Confucian clan rules, the principles of succession(of the throne) based upon such rules, and the historial meaning of such rules as well.
Wu-wang's dethronement was brought about because he had to answer for the Goryeo government's decision to invade the Liadung region, and all the negative impacts that decision had upon the country. The decision to dethrone him was essentially based upon Confucian clan rules(宗法). After Yi Seong Gyae decided to turn his forces at Wihwa-do, the officials at the capital had the royal seal of the king put in custody of the Jeongbi-jeon/定妃殿 residence, and Chang-wang ascended to the throne with the Queen(定妃)'s order relayed through a Gyoseo/敎書 issued by her. Wu-wang was not summarily expelled, but was named as an ex-king, an abdicated king(上王).
Jo Min Su was the one who led the process, enthroning Chang/昌 with the order of the Queen. Just like when Wu-wang was dethroned, the new king was enthroned with the order of Jeongbi/定妃, queen of King Gongmin-wang and mother of Wu-wang.
Jeongbi's order of Chang-wang's enthronement, was based upon the teachings in the classic text 『Gongyang Chunchu-jeon/公羊春秋傳』. Vassals were not allowed to arbitrarily dethrone their own king, yet a king who would not observe the rule of filial piety was subjected to a possibility of being abandoned by its own mother, and in such cases the vassals were to abide by that mother's order. 『Gongyang Chunchu-jeon/公羊春秋傳』's interpretation of such vassal's position, that a vassal could dethrone a king in the form of 'complying' with the order of the (to-be-dethroned) king's mother, came to serve as a useful logic, regarding the succession of the throne.
Confucianism supports the succession of the throne based upon clan rules and blood lines, and Chang-wang inherited the throne that had been occupied by Wu-wang because he was Wu-wang's own son. Only a throne inherited to the next in line with a blood relation would be recognized with legitimacy to govern the dynasty, and be granted of an official and objective authority.
Later, Chang-wang was dethroned as a result of the Kim Jeo incident, and also because of the argument that Wu-wang was not a real king in the first place. That argument suggested that both Wu-wang and Chang-wang were no legitimate descendants of the Wang house. Yet considering the Confucian clan rules, which prioritized the establishment of legitimate successors and observation of such ones' inheritance of the throne(status), the basis for Chang-wang's dethronement, a one of bloodline issue, was a mere superficial suggestion of the Confucian clan rules and their basic policies.
Chang-wang was only 9 years old, and he was not dethroned because he was deemed not a king's material. He was dethroned under the notion of 'eliminating the fraud and establishing the legitimate(廢假立眞)’, a notion which was still based upon the issue of bloodline. The Jeong Do Jeon and Yi Seong Gyae party, which was in a predominant position in terms of political initiatives and military strength, was responsible for such dethronement. Jeong Do Jeon have been arguing reforms based upon Neo-Confucian argument of cause(which was actually a reinforced version of the traditional confucianism), but in the face of huge power shifts, he based his and his party's own actions more on political strength than clan rules.
Jeong Do Jeong party's revolution succeeded because their efforts were based upon certain logics provided by Neo-Confucian studies, a realistic possibility of success, and also a military force that could support them all. With only the Neo-Confucian philosophy it would not have been sufficient to go through all those shifts in power and changes between dynasties, yet military support filled in the gap, and led to a successful revolution and a birth of a new dynasty. In premodern periods, where social classes existed strongly, the seize of power to advance an agenda of reform was usually possible by observing the political stances of Confucianism, yet at the time of Joseon dynasty's foundation, the assistance of military forces were required to complete the task.

영어초록

In the ending days of the Goryo dynasty, Wu-wang, Chang- wang and Gongyang-wang were all dethroned, while Yi Seong Gyae stepped up and founded the Joseon dynasty. Examined in this article, are the traditional Confucian clan rules, the principles of succession(of the throne) based upon such rules, and the historial meaning of such rules as well.
Wu-wang's dethronement was brought about because he had to answer for the Goryeo government's decision to invade the Liadung region, and all the negative impacts that decision had upon the country. The decision to dethrone him was essentially based upon Confucian clan rules(宗法). After Yi Seong Gyae decided to turn his forces at Wihwa-do, the officials at the capital had the royal seal of the king put in custody of the Jeongbi-jeon/定妃殿 residence, and Chang-wang ascended to the throne with the Queen(定妃)'s order relayed through a Gyoseo/敎書 issued by her. Wu-wang was not summarily expelled, but was named as an ex-king, an abdicated king(上王).
Jo Min Su was the one who led the process, enthroning Chang/昌 with the order of the Queen. Just like when Wu-wang was dethroned, the new king was enthroned with the order of Jeongbi/定妃, queen of King Gongmin-wang and mother of Wu-wang.
Jeongbi's order of Chang-wang's enthronement, was based upon the teachings in the classic text 『Gongyang Chunchu-jeon/公羊春秋傳』. Vassals were not allowed to arbitrarily dethrone their own king, yet a king who would not observe the rule of filial piety was subjected to a possibility of being abandoned by its own mother, and in such cases the vassals were to abide by that mother's order. 『Gongyang Chunchu-jeon/公羊春秋傳』's interpretation of such vassal's position, that a vassal could dethrone a king in the form of 'complying' with the order of the (to-be-dethroned) king's mother, came to serve as a useful logic, regarding the succession of the throne.
Confucianism supports the succession of the throne based upon clan rules and blood lines, and Chang-wang inherited the throne that had been occupied by Wu-wang because he was Wu-wang's own son. Only a throne inherited to the next in line with a blood relation would be recognized with legitimacy to govern the dynasty, and be granted of an official and objective authority.
Later, Chang-wang was dethroned as a result of the Kim Jeo incident, and also because of the argument that Wu-wang was not a real king in the first place. That argument suggested that both Wu-wang and Chang-wang were no legitimate descendants of the Wang house. Yet considering the Confucian clan rules, which prioritized the establishment of legitimate successors and observation of such ones' inheritance of the throne(status), the basis for Chang-wang's dethronement, a one of bloodline issue, was a mere superficial suggestion of the Confucian clan rules and their basic policies.
Chang-wang was only 9 years old, and he was not dethroned because he was deemed not a king's material. He was dethroned under the notion of 'eliminating the fraud and establishing the legitimate(廢假立眞)’, a notion which was still based upon the issue of bloodline. The Jeong Do Jeon and Yi Seong Gyae party, which was in a predominant position in terms of political initiatives and military strength, was responsible for such dethronement. Jeong Do Jeon have been arguing reforms based upon Neo-Confucian argument of cause(which was actually a reinforced version of the traditional confucianism), but in the face of huge power shifts, he based his and his party's own actions more on political strength than clan rules.
Jeong Do Jeong party's revolution succeeded because their efforts were based upon certain logics provided by Neo-Confucian studies, a realistic possibility of success, and also a military force that could support them all. With only the Neo-Confucian philosophy it would not have been sufficient to go through all those shifts in power and changes between dynasties, yet military support filled in the gap, and led to a successful revolution and a birth of a new dynasty. In premodern periods, where social classes existed strongly, the seize of power to advance an agenda of reform was usually possible by observing the political stances of Confucianism, yet at the time of Joseon dynasty's foundation, the assistance of military forces were required to complete the task.

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