朝鮮後期 實學派의 婚禮論 - 李瀷⋅丁若鏞⋅許傳을 中心으로 (The Positive School's Theory about Wedding in the Late Joseon Dynasty - Focusing on Lee Ik, Jung Yak-yong and Heo Jeon)

서지정보

· 발행기관 : 한국철학사연구회
· 수록지 정보 : 한국철학논집 / 40호 / 95 ~ 125페이지
· 저자명 : 서정화

초록

嶺南學派에 그 뿌리를 두고 있는 朝鮮後期의 近畿南人 實學者들은 寒門의 士人들을 위한 새로운 禮論을 펼치면서, 『朱子家禮』 「昏禮」의 四禮가 아닌 『儀禮』 「士昏禮」의 六禮를 바탕으로 時俗을 아우르는 禮論을 전개해 나갔다. 그들은 婚談의 과정에서 신랑⋅신부의 年命을 가지고 상대방 命運의 吉凶을 점친다거나 宮合을 확인하는 등의 風俗과 女家에서의 交拜⋅合巹禮 등 당시에 만연되어 있던 婚俗을 과감히 수용하거나 긍정적인 시각으로 재평가하였다. 아울러 두 가문과의 엄숙한 만남에서 孟子의 이른바 ‘禮의 端緖’인 ‘辭讓之心’을 혼례 과정 속에 녹아들게 할 것을 강조하였다. 이러한 星湖學派의 예론은, 오직 『朱子家禮』를 기본 바탕으로 하고 古禮를 참고로 삼아 禮論은 전개하고 있는 金長生을 筆頭로 李縡 등으로 이어지는 畿湖學派 西人들의 禮論과는 확연히 구별되는 것이다. 아울러 茶山은 ‘醮禮’라는 용어를 올바르게 사용할 것을 주장하고 있는데, 婚禮 節次에서 행하는 醮禮는 合巹⋅同牢宴을 말하는 것이 아니라 大禮 당일 親迎禮 및 交拜禮를 시작하기에 앞서 신랑⋅신부가 자신들의 父親으로부터 당부의 말을 들으며 받는 술의 禮로서, 사교를 위해 서로 술잔을 권하며 주고받는 ‘酬酌’과 대비되는 酒道이다.
본래 大夫 이상에게만 적용된 규율이었던 禮가 朝鮮後期에는 宗法制度와 身分制度에 반하지 않는 선에서 일반 백성들에게까지 확산되어 禮에 의한 敎化가 이루어졌다. 조선의 수많은 儒學者들이 그토록 禮에 穿鑿하고 수없이 많은 禮書를 저술한 데에는, 조선에서 강제성의 원리인 法보다는 자율성의 원리인 禮가 社會秩序 維持에 더 많은 역할을 담당했기 때문이다. 그러므로 禮에 대한 정확한 평가를 하고자 할 경우에는, 고대 이래 각 시대별로 그 당시의 社會的⋅文化的⋅理念的 價値와도 결부시켜 논해야 할 것이다.

영어초록

The scholars of positive school in the late Joseon Dynasty, who belonged to Namin(南人) scholars in near-capital area with its root in Yeongnam school (嶺南學派), set out a new theory about courtesy for the classical scholars with no office positions in poor families without prestigious lineage. They developed the theory of manners covering customs (禮論) of those times, based on the six kinds of courtesy in 「Scholars' Wedding (士昏禮)」 of <Rituals(儀禮)>, not the four kinds of courtesy in 「Wedding(昏禮)」 of <Confucian Ritualism (朱子家禮)>. They resolutely accepted or re-evaluated from a positive viewpoint the pervasive wedding customs of those times during the proposal and discussion of marriage, such as predicting a bride's and a groom's good or bad luck of fate with her or his date of birth, checking their marital compatibility, and the exchange of deep bows (交拜禮) and exchange of drinking cups (合巹禮) at a bride's house during the wedding ceremony. In addition, it was emphasized that for an official union of two families, Mencius's so-called “clues about courtesy(禮)”, “the mind of polite rejection or yield (辭讓之心)” should be combined into the process of wedding ceremony. This theory about wedding ceremony of Seongho school (星湖學派) is obviously different from that of Seoin(西人) scholars of Giho school (畿湖學派), which included Kim Jang-saeng (金長生) and Lee Jae (李縡), etc. and developed the theory about manners based only on <Confucian Ritualism>, referring to old courtesy. Moreover, Dasan(茶山) argued that the term of “Chorye(醮禮)” should be used in a proper way. In the procedure of wedding ceremony, “Chorye” does not mean the exchange of drinking cups by a bride and a groom or the party (合巹禮⋅同牢宴) where they exchange drinking cups after deep bow, but the custom that a bride and a groom received cups from their fathers while listening to their advice before the beginning of ”Chinyeongrye(親迎禮)“ and exchange of deep bows on the very day of the important event. It is a drinking etiquette called “Joodou(酒道)” that is distinguished from “Sujak(酬酌)”, offering and exchanging glasses of alcohol for socializing. The courtesy, which had been the regulation only for those in the class of daebu (大夫: one of official positions) or higher ones, spread out to common people as far as it was not against the clan rules system (宗法制度) and the status system in the late Joseon Dynasty, in order to educate the people. A number of Confucian scholars in Joseon sought for courtesy and wrote innumerable books on it because courtesy as the principle of autonomy played more important roles than laws as the principle of forcibleness in maintaining the social order in Joseon. Therefore, for more precise assessment of courtesy, it has to be discussed in connection to! the social, cultural and ideological values of each era since the ancient times.

참고자료

· 없음