한국 가족주의의 변화과정과 미래방향 ; 유교적 가족관계관, 현대 가족위기의 대안인가

이현지 한국유교학회 2004 유교사상문화연구 Vol.20 No.-

Korean family meets the following crises. First, family disintegration is increasing because of the rapid increase of divorce. Second, family egoism is expanding rapidly. This is a big barrier to make a sane society. Third, there is no active alternative for the diversificaion of family. There are many causes that bring these family crises. This paper focuses on the view of family relationship. Nowadays group centered orientation has been weaken and individual centered orientation has been strengthened. In the process of modernization, individual sacrifice for the wellbeing of family has been strongly criticized. As a result, the view of individual centered orientation has been received and the family relationship has been changed. But current Korean family meets various problems and members of family are unhappy. The modern view of family relationship excludes the possibility of the unification of I and family. It brings an obvious limitation in solving the crises of modern family. This paper reviews the family crises in terms of world view and looks for an alternative in confucian view of family relationship.

조선후기 사대부 女訓書에 나타난 여성상 형성에 대한 연구

김언순 韓國敎育史學會 2006 한국교육사학 Vol.28 No.1

This study attempts to reveal what was the confucian views of women which was formed through the Confucian Women’s Classics (女訓書) compiled by classical scholars (士大夫) in late Chosun society. The whole Chosun society was driven to Confucianization(儒敎化) internalizing Confucian values and norms to build the ideal society founded on confucianism. Through this process Chosun women became the object of edification. Confucian discourse about Chosun women was formed through the compilation of Confucian Women’s Classics or the books for edification(敎化書) and Chumg-Pyo polcy(旌表政策) directed by nation. On this ground Confucian views of women settled down by classical scholars participating. The reason why Confucian Women’s Classics compiled by classical scholars appeared was related with their weakened control over country village after two wars(兩亂) and the change of family system caused by the application of Family Rites of Chu Hsi (『朱子家禮』). Classical scholars coped with the change of time by emphasizing one's family spirit and the unity of family. To be morally superior to country village people, family members needed to internalize Confucian norms. Within this situation, Confucian Women's Classics were created to educate women for confucian norms. Confucian Women's Classics compiled by classical scholars observed viewpoints of woman education that “the suppression of a rebellion (治亂)” depends on “home administration (內治).” The theory of home administration means that if woman is good, the suppression of a rebellion at home and nation would be successful. But if not, it would fail. After all, the suppression of a rebellion at home and nation depends on woman's wisdom and good. Because of the above reasons, the goodness (善) of woman became the goal to achieve. The necessity of woman education is derived from this point. As Confucian education of women expected the stability at home and nation, Confucian Women's Classics aimed at maintaining Confucianism patriarchism. Classical scholars paid attention to women norms demanded to maintain the order of Confucianism patriarchism in the situation of times. This comes to conclusion with three aspects. First, these books limited the lives of women in the husband's house. This created the discourse of "a married women who is no longer regarded as a family member of hers (出嫁外人)". On this discourse, Confucian Women's Classics compiled by classical scholars emphasized the virtue such as obedience (順從) that is needed to accomplish their lives and human relationships in the husband's house. Second, to maintain Confucianism patriarchism, they emphasized the image of uncomplicated woman who concentrates her energies on managing a household. Especially in the case of poor classical scholars, women were positively requested to have the ability to manage of property and they relied on women for the existence and rise and decline of the family. The demand of “able women (能婦)” in late Chosun society means that Chosun society couldn't be maintained by only virtuous women. Also this was the important opportunity for women to realize themselves in the limited surroundings, that is home. Thirdly, “the jealousy (妬忌)” of woman was prohibited. This could provide an exit for men who were in the strictly control of desire by Neo-Confucianism. At the same time, this could be the safety device to prevent the collapse of family by demanding excessive patience from women in the name of womanly virtues (婦德).

조선후기 사대부 여훈서(女訓書)에 나타난 여성상 형성에 대한 연구

김언순 ( Eon Soon Kim ) 한국교육사학회 2006 한국교육사학 Vol.28 No.1

This study attempts to reveal what was the confucian views of women which was formed through the Confucian Women`s Classics (女訓書) compiled by classical scholars (士大夫) in late Chosun society. The whole Chosun society was driven to Confucianization(儒敎化) internalizing Confucian values and norms to build the ideal society founded on confucianism. Through this process Chosun women became the object of edification. Confucian discourse about Chosun women was formed through the compilation of Confucian Women`s Classics or the books for edification(敎化書) and Churng-Pyo polcy(旌表政策) directed by nation. On this ground Confucian views of women settled down by classical scholars participating. The reason why Confucian Women`s Classics compiled by classical scholars appeared was related with their weakened control over country village after two wars(雨亂) and the change of family system caused by the application of Family Rites of Chu His (『朱子家禮』). Classical scholars coped with the change of time by emphasizing one`s family spirit and the unity of family. To be morally superior to country village people, family members needed to internalize Confucian norms. Within this situation, Confucian Women`s Classics were created to educate women for confucian norms. Confucian Women`s Classics compiled by classical scholars observed viewpoints of woman education that the suppression of a rebellion (治亂) depends on home administration (內治). The theory of home administration means that if woman is good, the suppression of a rebellion at home and nation would be successful. But if not, it would fail. After all, the suppression of a rebellion at home and nation depends on woman`s wisdom and good. Because of the above reasons, the goodness (善) of woman became the goal to achieve. The necessity of woman education is derived from this point. As Confucian education of women expected the stability at home and nation, Confucian Women`s Classics aimed at maintaining Confucianism patriarchism. Classical scholars paid attention to women norms demanded to maintain the order of Confucianism patriarchism in the situation of times. This comes to conclusion with three aspects. First, these books limited the lives of women in the husband`s house. This created the discourse of a married women who is no longer regarded as a family member of hers (出嫁外人). On this discourse, Confucian Women`s Classics compiled by classical scholars emphasized the virtue such as obedience (順從) that is needed to accomplish their lives and human relationships in the husband`s house. Second, to maintain Confucianism patriarchism, they emphasized the image of uncomplicated woman who concentrates her energies on managing a household. Especially in the case of poor classical scholars, women were positively requested to have the ability to manage of property and they relied on women for the existence and rise and decline of the family. The demand of able women (能婦) in late Chosun society means that Chosun society couldn`t be maintained by only virtuous women. Also this was the important opportunity for women to realize themselves in the limited surroundings, that is home. Thirdly, the jealousy (妬忌) of woman was prohibited. This could provide an exit for men who were in the strictly control of desire by Neo-Confucianisrn At the same time, this could be the safety device to prevent the collapse of family by demanding excessive patience from women in the name of womanly virtues (婦德).

필기,야담을 통해 본 조선후기의 귀신관과 사후관

강상순 ( Sangsoon Kang ) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2014 종교문화연구 Vol.- No.22

본고는 조선후기에 저술된 필기·야담집을 중심으로 그 속에서 귀신이나 사후세계가 어떻게 인식되고 있는지를 검토하고자 한 글이다. 이를 위해 우선 2절에서는 조선 전기의 필기·실록 등에 드러나는 귀신관과 사후관을 검토해보았다. 조선 전기는 성리학적 귀신론이 수용되고 유교식 의례가 활발히 보급되기 시작한 시기이지만, 조선 전기의 필기나 실록에 두드러지게 드러나는 것은 아직 유교화되지 않은 재래의 무속적·주술적 귀신관과 사후관이었다. 이어서 3절에서는 유교식 상·제례가 확산되고 종법적 가족주의가 강화된 조선후기의 필기·야담에 나타나는 귀신관과 사후관의 변화 양상을 검토했다. 유교적 상·제례의 보급과 함께 나타난 두드러진 변화는 조상귀신에 관한 이야기가 크게 증가한다는 것이다. 이러한 귀신이야기의 변모와 함께 사후세계에 대한 관념에도 변화가 나타난다. 이제 조상귀신은 죽어서 소멸하는 것이 아니라 후손과 동거하는 존재로, 살아 있을 때와 동일한 인륜감각을 지닌 채 후손을 보살피고 그 내면까지 감찰하는 존재로 여겨진다. 이런 귀신관의 변화를 통해 통속화된 유교적 사후관이 확립된다. 그리고 조상귀신의 처소에 대해서는 귀신이 가묘에 거처한다는 유교적인 관념뿐 아니라 묘소나 저승세계 같은데 거주한다는 전통적인 사후관념도 여전히 강력하게 지속되었다. This paper aims to examine in what certain ways the death and afterlife was portrayed and recognized in Pilgi and Yadam written in the late Joseon dynasty. Firstly, this paper starts with an examination of views of ghosts and death shown in Pilgi and annals of the early Joseon dynasty. Confucian theories about ghosts were becoming generally accepted and Confucian rituals began to disseminate during that period. Still, however, the ones illustrated largely in Pilgi and annals of the early Joseon dynasty were traditional shamanic views of ghosts and death which had not yet been fully confucianized. According to these ideas, not safely staying in the world of the dead but returning to the world of theliving as ghosts would be considered as an ominous sign. Writers of Pilgi and annals in the early Joseon period regarded the returning ghosts as foreboding portents and also argued that these ghosts should be expelled from the Confucian value system on one hand, while simultaneously they revealed their apprehensive interests in this. The third paragraph focuses on changing aspects of views of life after death described in Pilgi and Yadam of the late of Joseon in which Confucian funeral and ancestral rites based on Zhu-xi’s Family Courtesy were disseminated and familism in Confucian clan rules was strengthened. An outstanding change with dissemination of the Confucian funeral and ancestral rites refers to increasing numbers of ancestral ghosts’ stories, and thus this had the same way with dissemination of the familism in Confucian clan rules. These changes in stories about ghosts also brought the changing views of life after death. Ancestral ghosts were no longer gone out of existence but regarded as figures living together and looking after their descendants with the same sense of human values as in life. As a result, these localized and popularized Confucian views of death were established. Even though it assumed that the ancestral ghosts mainly stayed the family shrines, they had still been thought to reside their graves or the underworld and visit their descendants on their rites.

[특집, 조선 후기 사족 공동체와 예교질서의 심화] 가(家)의 확장과 내부의 실천: 여성으로 본 성호학파의 유가적 세계

김선희 ( Seon Hee Kim ) 고려대학교 민족문화연구원 2014 민족문화연구 Vol.65 No.-

This study attempts to examine the life and academic legacy of the Seong Ho School in consideration of family. In particular, women within the family are considered as a route towards the main subject of this paper. Although essential to the maintenance of their family, women remained as the ‘other from within’ who were never allowed to be at the center. While men assumed Confucian rites that were crucial to preserving the lineage of their family, it was women who made it feasible by way of their labor. Therefore, women in the Late Joseon Period were passive beings constructed heteronomously and edited through Confucian ideology to preserve the androcentric family order. Seong Ho’s awareness of women did not go beyond the level of the general public. Nonetheless, Seong Ho was one of the most vigilant people towards women, especially those who deviated from the traditional kinship ideology; he harshly criticized the acts of transgressing the ideology of Ye and Hyo, which buttressed the family. He insisted on enacting a forced divorce law against bold women, and criticized female extravagance in accessories and cosmetics. The reason Seong Ho treated women with such rigor was that the actions and practices of women were key factors in realizing a world of Confucian ideals. Establishing a family that complied with Confucian etiquette and fulfilled the virtue of Hyo(孝) and Soon(順), filial piety and obedience, was the sole purpose and value of Seong Ho’s studies. Seong Ho had insisted on improving the discriminatory system for social minorities such as nomads, slaves, and concubine’s children; however, women were not included in Seong Ho``s list of social minorities. The “others from without” were subject to social relief, but the “others from within” were not. Family was the perfect Confucian world within reach of a peripheral scholar who owned neither political power nor economic wealth. Seong Ho posited family as aspace of Ye in which Confucian ideals were realized, and developed a language and grammar to restrict and confine the life of women to the ideology of family. In this context, Seong Ho’s moral criticism against women was an ideological defense-mechanism of a neglected intellectual, ambitious yet powerless to change the society, who tried to achieve life-control and moral justification by maintaining and managing his family.

최석만의 삶과 사회학 사상

홍승표(Hong Seung Pyo) 동양사회사상학회 2015 사회사상과 문화 Vol.18 No.4

이 글은 최석만 선생님의 정년퇴임을 맞아서 그의 삶과 사회학 사상을 회고해보고자 하는 뜻에서 쓰여졌다. 최석만 선생님은 유교적인 군자의 모습과 도가적인 도인의 모습을 겸비하고 있는 보기 드문 분이다. 동양사회사상학회 초대부터 10년 간 회장을 역임하면서, 한국적인 어른 리더십으로 학회를 잘 이끌어온 분이기도 하다. 그는 많은 덕성을 갖고 있는데, 관용, 중용, 겸 손, 솔선수범 등이 대표적인 덕목이다. 또한 그는 뛰어난 사회학자이기도 하다. 최석만 선생님의 사회학 사상을 네 가지로 분류해서 정리해보았다. 유가의 사회윤리, 유가 가족관의 사회학적 함의, 별유천지, 새로운 기술과 미래 사회 등이 그것이다. 첫 번째 논의는 유가사상이 사회윤리의 새로운 기초가 될 수 있다는 것이다. 근대 이래로 서구사상은 사회와 분리된 추상적인 개인을 상정하기 때문에, 사회윤리의 근거를 확보하는 작업이 근원적으로 곤란하다. 이로 인해서, 현대사회는 심각한 사회무질서의 문제를 겪고 있다. 유가사상은 출발점에서부터 사회적인 인간을 상정하며, 인간관계를 중시한다. 그래서 유가사상에 의거 하면 사회윤리의 굳건한 기초를 발견할 수 있다. 두 번째 논의는 보편적 세계 인식 원리로서의 가家에 대한 것이다. 서양철학에서는 가족에 대한 논의가 전체적으로 빈곤하다. 그러나 유가사상에서는 가족이 철학적인 논의의 중심에 있다. 수신제가치국평천하로 요약되는 수신에서 평천하로 확대되는 과정에서의 핵심 고리로 가족이 있다. 유교의 가족은 결코 외부 세계에 닫혀 있는 집단이 아니라 평화로운 세계 건설을 위한 교두보이다. 이런 유가의 가족관은 범세계적으로 공유될 수 있는 새로운 가족관이 될 수 있다. 세 번째는 별유천지라는 사회학 역사상 가장 독특한 형태의 사회학적 저술에 대한 것이다. 이 책은 풍부한 사회학적 상상력과 문학적인 표현력이 결합된 특이하면서도 대단한 저술이다. 현대사회와 현대적인 삶, 그리고 지식인 사회에 대한 통렬한 비판과 풍자가 이 책에 담겨 있다. 그뿐만 아니라 새로운 삶의 의미와 목적, 새로운 유토피아 사회에 대한 모색을 이 책에서 읽을 수 있다. 마지막으로 새로운 기술과 미래사회 연구라고 하는 최석만의 최근 연구관심 분야를 다룬다. 이것은 그의 사회학이 현재도 진행 중임을 보여주는 증거임과 동시에 시대적으로 중요한 연구분야이기도 하다. 바이오테크놀로지와 사물인터넷을 축으로 하는 기술혁신이 인류의 삶과 사회를 혁명적으로 재구성할 것이 분명하며, 사회학자에게는 새로운 기술적 하부구조 위에서 새로운 삶과 문명을 디자인해야 하는 임무가 부여되어 있다. 최석만 선생님의 최근 논문은 이런 시대적 요청에 대한 응답이며, 향후 동양사상과의 결합을 통해 새로운 문명 디자인이 본격적으로 이루어질 것이라고 기대한다. This paper is written to review Choe Sug-Man s life and sociological thoughts. Choe Sug-Man is a very special man who combines features of the Confucian noble man and ascetic. He had been the president of the Association of East Asian Social Thoughts for ten years. He lead the association very well by the Korean style leadership. He has many virtues like generosity, moderation, modesty. In this paper, Choe Sug-Man s sociological studies are distributed to four categories. These are Confucian social ethics, Confucian view of family, literature-style sociology, and new technology and future society. The first discussion is about that Confucian thought can be a new basis of social ethics. Modern western thoughts assumes individual who is separated from society. Therefore, it is difficult to secure the foundation of social ethics. In the other hand, Confucian thought assumes human being in society and emphasizes human relations. Therefore, it is easy to secure the foundation of social ethics. The second discussion is about that Confucian view of family can be the universal model of family. Western philosophy usually doesn t concern to family. But family is the center of philosophical discussion in Confucian thought. Family is the main bridge to reach to peaceful society in Confucian thought. This kind of Confucian view of family can be common to world-wide. The third is about the very special kind of sociological work Beyl-Rue-Chun-Ji . In this book, he criticizes the modern life and society and shows the new meaning of life and new utopian society. The fourth is about the new technologies and future society. This is very recent research concern of Choe. The new technologies will restructure the life and society fundamentally. And he tries to design a new society based on the new technologies.

光海君 代의 종교지형 변동 - 지배층의 이중적 佛敎觀과 승려와의 교유 -

이종우 숭실대학교 역사문물연구소 2020 숭실사학 Vol.0 No.44

This study was written to reveal that the ruling class of the Gwanghaegun had dual views of Buddhism. Through this, Buddhism of the time was also defined as heresy by Neo-Confucianism, while Buddhism had its own influence in the Gwanghaegun era. During the Gwanghaegun era, the Gwanghaegun, the royal family, and the nobility adopted a dual view toward the Buddhism, both positive and negative. As a result, the royal family of Gwanghaegun and Gwanghaegun rebuilt various Buddhist buildings, including the Wonchal, and produced several Buddhist artworks. It also contained the Buddhist faith of the Gwanghaegun and the royal family. On the surface, however, the Buddhist faith of Gwanghaegun and the royal family was hidden behind the cause of the restoration and restoration of the war. In addition, vassals who studied Neo-confucianism were negative about Buddhism, which was a heresy due to the ideological background of Neo-Confucianism, but they participated in the production of inscriptions for monks during the period, and were also found to have extensive knowledge of Buddhism, or to recognize Buddhism. Even the incident of a noble woman becoming a bhikkhuni(Buddhist nun), in this case, Buddhist faith was not an important issue of punishment. Rather, this case became an example of how widely Buddhism was believed at that time. This means that the ruling class of the time had a dual view of lending to Buddhism, indicating that Buddhism still had influence in the Gwanghaegun era.

후계 이이순의 사상

이원걸(李源杰) 한국국학진흥원 2013 국학연구 Vol.0 No.23

도산구곡 문학 전개사에서 후계의 역할은 주목된다. 이러한 연구 기반 조성을 위해 퇴계 가학을 충실하게 계승했던 후계의 사상을 정리하였다. 후계는 가학 계승을 자임하며 성리학을 연구했다. 서학西學의 침범에 따른 우려의 목소리를 제시하였다. 서학의 침범을 막는 대안이 성리학 신봉이라고 하면서 성리학 재무장을 강조하였다. 아울러 그는 역사는 후대 사람들에 의해 엄정한 평가를 받는다는 ‘역사은감론歷史殷鑑論’을 제시했다. 그는 철저한 성리학 사상 기반 위에 유교적 역사관을 소유한 인물이다. ‘조적론??論’을 통해 유교 명분에 입각해 어진 정치를 구현하라는 ‘경세택민經世澤民’을 강조했다. 이러한 후계의 사상은 성리학 실천과 퇴계 추존 및 계술 사업의 근저로 작용되었다. 이러한 후계의 퇴계 계술 정신이 도산구곡 설정과 도산구곡시 창작으로 구체화되었다. To arrange the foundation of the developmental history in literature of Dosangugok(陶山九曲), it first arranged the lifetime and ideological aspect in Hugye, who had faithfully succeeded to family’s scholarship(家學) by Toe-gye(退溪). Hugye allowed Toe-gye"s learning and spirit to be followed while guiding younger students by building a Hugye village school. He made kinsmen to recognize importance of succeeding to family"s scholarship while devoting himself to a research of Toegyehak(退溪學), and promoted a sense of pride. Hugye pursued Neo-Confucianism(性理學) with regarding himself as succession to family"s scholarship. He suggested voice of concern according to intrusion of the Western learning(西學). He emphasized rearmament of Neo-Confucianism(性理學) by saying that an alternative plan for preventing invasion of the Western learning(西學) is to believe in Neo-Confucianism(性理學). In addition, he said that history is evaluated strictly by people in future generations. He is a figure who possessed historical view of confucianism based thoroughly on the thought of Neo-Confucianism (性理學). He asserted Gyeongsetaekmin(經世澤民) as saying of urging benevolent politics to be implemented based on a cause of Confucianism through ‘Jojeokron(??論)’. The aim is to clarify a motive of creating Toegyega(退溪家) Dosangugok(陶山九曲) by closely arranging Hugye"s literary activity and whereabouts after this. It aims to proceed with continuing a research on the developmental history of literature in Dosangugok(陶山九曲) through analyzing the distinctiveness between Gwangroe and Hugye and the form of literary movement in Dosangugok(陶山九曲).

유교적 근로관과 성역할 태도가 일,가족지향성과 가족친화제도 요구도에 미치는 영향

유계숙 ( Yoo Gye Sook ) 한국가족관계학회 2010 한국가족관계학회지 Vol.14 No.4

서계 김담수 문학에 나타난 ‘가족’과 그 의미

정우락 ( Jeong Woo-rak ) 경북대학교 영남문화연구원 2017 嶺南學 Vol.0 No.62

본고는 김담수의 문학을 중심으로 그가 ‘가족’에 대하여 어떠한 마음을 갖고 있었으며 그 의미는 무엇인가 하는 문제를 집중적으로 탐구한 것이다. 임진왜란이 발발하자 김담수는 가솔을 이끌고 가야산으로 피란을 하였고, 정유재란 이후에는 안동과 상주 등지를 떠돌게 된다. 김담수의 가족 사랑과 귀향의지는 바로 이러한 배경 하에 산출된 것이다. 가족을 향한 김담수의 마음은 크게 넷으로 나누어 이해할 수 있다. 어머니에 대한 간절한 효심, 思鄕과 思母 정서의 결합, 長子에 대한 각별한 부정, 여러 아들에 대한 정서적 교감과 당부가 그것이다. 유교적 세계관에서 ‘家-國-天下’는 근본적으로 상통한다. 이 때문에 김담수 문학에 나타난 가족의 의미를 사회적인 문제와 직결된다. 그 스스로 맏아들 정룡에게 고을을 다스리는 데 있어서 무엇보다 중요한 것이 修己라 하였고, 그의 작품에는 부모에 대한 효도와 자식에 대한 자애가 선순환구조로 나타난다. 차운시를 주고받으며 자식들과 문학적·정서적 교감을 이룩해 나가기도 한다. 우리는 여기서 가정에서의 孝悌가 仁의 사회적 확산이며, 가족 사랑이 또한 험난한 사회를 극복해나가는 내적 에너지가 되었다는 사실을 알게 된다. This paper presents a focused investigation into Kim Dam-su's ideas about "family" and its meanings in his literature. After Imjinwaeran broke out, he led his family and evacuated into Mt. Gaya. After Jeongyujaeran broke out, he and his family wandered around Andong and Sangju. His love for his family and determination to return to home was created in the background. His heart for his family can be understood in four aspects: his earnest filial love for his mother, the combination of his longing for his home and his mother, his particular fatherly love for his eldest son, and his emotional communion and request for his sons. In the Confucian view of the world, "family-state-Heaven" are interconnected fundamentally, which is why the meanings of family are directly connected to social issues in Kim's literature, in which he told his eldest son Jeongryong that Sugi was the most important in ruling a village and introduced a virtuous cycle structure between children's filial duty for their parents and parents' affection for their children. Exchanging rhyme-borrowing poems with his children, his formed literary and emotional communion with them, which indicates that filial piety and brotherly love at home can lead to the social spread of benevolence and that love for his family became his internal energy to overcome the rough society.