全齋 任憲晦의 祭禮 <設饌圖> 고찰

정길연 동양한문학회 2014 동양한문학연구 Vol.38 No.-

As a scholar who lived in Joseon of the 19th century when lots of turbulences swept the country, Jeonjae Lim Heon-Hoe(1811~1876) was a representative of scholars who belonged to the branch of Nakron under the Noron school. He devoted himself deeply to Sung-Confucianism and courtesy theories. However, there have so far been only four theses on him. Jonjae made lots of writings about courtesy theories. But there's only on prior paper researching his courtesy theory. This study investigated the contents and characteristics of <Seolchando>, a table setting diagram for rituals that Jeonjae made, among lots of his courtesy materials, when he was 33, especially in relation to scholastic circles to which he belonged. Among the four types of rites, rituals are an important religious ceremony that family always took regularly in this country. Nevertheless, however, there were always controversies over how to set a table for rituals among scholars even if they belong to same circles. This was because there were initially no original rules of table setting for religious service. For this reason, Jeonjae prepared <Seolchando> in order to clear up such controversies and finally determine the rules of table setting for rituals. <Seolchando> consisted of 5 sections, or <Uje Seolchando>, <Sije Seolchando>, <Sakcham Seolchando>, <Sokjeol Seolchando> and <Sinmul Seolchando>. The theories and arguments of table setting for rituals from other scholars on which Jeonjae's scholastic career was based were considered here to find that there were two main issues of that setting. First, it is whether fish or meat should be cooked or not before being put on the table. Most scholars of the Noron school agreed on cooking the food through discussion, but there was still no clear conclusion. While, Jeonjae proposed a negotiation, that is, an occasional combination of cooked and non-cooked fish or meat as he followed timeliness and practicality that were the main characteristics of courtesy theories by the branch of Nakron. Second, it is difference in the style of food arrangement on the table, that is, Jinseol. Most scholars of the Noron school, including Sagye, argued for the so-called ‘Yangrip Gakseol'. In contrast, Miho and Jeonjae chose ‘Yangrip Hapseol' on the basis of Chu-tzu's <Sijo Seolchan Dosik>. In preparing <Seolchando>, therefore, Lim Heon-Hoe referred to the descriptions of Garye and Sangrye Biyo as well as arguments from distinguished Confucian scholars like Sagye, Uam, Miho and Maesan and coordinated them. As he made clear in 「Jechan Doseol」, the very reason why Jeonjae made <Seolchando> was because ritual practices of his contemporary times were just abundant and luxurious discarding the nature of courtesy. In other words, he made the diagram consisting of 5 sections with an intent to keep table setting for rituals clean and brief on one hand and sum up and standardize the rules of that setting that had been controversial. 全齋 任憲晦(1811~1876)는 격동의 19세기 조선에서 성리학과 예학을 깊게 연구한 기호노론의 낙론계열을 대표하는 학자이다. 그러나 그에 대한 연구논문은 겨우 4편에 불과하다. 특히 전재는 예학과 관련하여 상당한 저술을 남겼지만, 그의 예학을 연구한 논문은 단 1편뿐이다. 본 논문에서는 전재의 많은 예설 중에서 그가 33세 때 작성한 제례 <設饌圖>에 주목하여 그 구체적인 내용과 특징을 그의 학맥을 중심으로 고찰해 보았다. 四禮 중에서 제례는 우리 가정에서 늘 정기적으로 행해지는 중요한 의식이다. 그럼에도 불구하고 제례 설찬에 관해서는 같은 학맥의 학자들 간에도 항상 異同의 논란이 있어왔다. 그것은 당초부터 설찬의 규정이 정식으로 정해진 것이 없었기 때문이다. 이에 전재는 <虞祭設饌圖>, <時祭設饌圖>, <朔參設饌圖>, <俗節設饌圖>, <新物薦設饌圖> 등 모두 5개로 구성된 설찬도를 작성하여 그동안 논란이 되어온 문제들을 정리하고 확정하려는 의도에서 이 도를 작성하였다. 전재의 학문 연원에 놓여있는 여러 학자들의 설찬도 및 그 설을 고찰해보면, 그 내용은 크게 두 가지 문제로 집약된다. 첫째, 魚肉의 生熟 문제이다. 논의 결과 대부분의 노론 학자들은 익힌 쪽으로 의견을 모았지만, 여전히 명쾌한 해답은 얻지 못하였다. 그러므로 전재는 낙론 예설의 특징인 시의성과 실용성에 근본하여 생숙을 섞어 쓰는 절충안을 택했다. 둘째, 진설 방식의 차이이다. 사계를 비롯한 노론 대부분의 학자들이 時祭를 지낼 때 ‘兩位各設’을 주장한 반면, 미호와 전재는 ‘兩位合設’을 선택했다. 그 근거로는 역시 주자의 <始祖設饌圖式>을 참고한 것이다. 이와 같이 전재의 설찬도는『가례』와 『상례비요』뿐 아니라 율곡을 비롯하여 사계, 우암, 미호, 매산 등 여러 제현들의 설을 두루 참조하고 절충하여 만들었다. 전재가 이를 저술한 목적은 「祭饌圖說」에서 스스로 밝힌 것처럼 당시에 제례 풍조가 풍요함과 사치만을 일삼고 예의 본질을 망각하였기 때문이다. 그러므로 청결과 간편함을 지키면서도 그동안 논란이 되어온 설찬에 대한 규정을 종합정리하고 규격화하려는 의도에서 5개의 <설찬도>를 작성한 것이다.

全齋 任憲晦의 祭禮 고찰

정길연 동양한문학회(구 부산한문학회) 2014 동양한문학연구 Vol.38 No.-

全齋 任憲晦(1811~1876)는 격동의 19세기 조선에서 성리학과 예학을 깊게 연구한 기호노론의 낙론계열을 대표하는 학자이다. 그러나 그에 대한 연구논문은 겨우 4편에 불과하다. 특히 전재는 예학과 관련하여 상당한 저술을 남겼지만, 그의 예학을 연구한 논문은 단 1편뿐이다. 본 논문에서는 전재의 많은 예설 중에서 그가 33세 때 작성한 제례 에 주목하여 그 구체적인 내용과 특징을 그의 학맥을 중심으로 고찰해보았다. 四禮 중에서 제례는 우리 가정에서 늘 정기적으로 행해지는 중요한 의식이다. 그럼에도 불구하고 제례 설찬에 관해서는 같은 학맥의 학자들 간에도 항상 異同의 논란이 있어왔다. 그것은 당초부터 설찬의 규정이 정식으로 정해진 것이 없었기 때문이다. 이에 전재는 , , , , 등 모두 5개로 구성된 설찬도를 작성하여 그동안 논란이 되어온 문제들을 정리하고 확정하려는 의도에서 이 도를 작성하였다. 전재의 학문 연원에 놓여있는 여러 학자들의 설찬도 및 그 설을 고찰해 보면, 그 내용은 크게 두 가지 문제로 집약된다. 첫째, 魚肉의 生熟 문제이다. 논의 결과 대부분의 노론 학자들은 익힌 쪽으로 의견을 모았지만, 여전히 명쾌한 해답은 얻지 못하였다. 그러므로 전재는 낙론 예설의 특징인 시의성과 실용성에 근본하여 생숙을 섞어 쓰는 절충안을 택했다. 둘째, 진설 방식의 차이이다. 사계를 비롯한 노론 대부분의 학자들이 時祭를 지낼 때 '兩位各設'을 주장한 반면, 미호와 전재는 '兩位合設'을 선택했다. 그 근거로는 역시 주자의 을 참고한 것이다. 이와 같이 전재의 설찬도는 『가례』와 『상례비요』뿐 아니라 율곡을 비롯하여 사계, 우암, 미호, 매산 등 여러 제현들의 설을 두루 참조하고 절충하여 만들었다. 전재가 이를 저술한 목적은 「祭饌圖說」에서 스스로 밝힌 것처럼 당시에 제례 풍조가 풍요함과 사치만을 일삼고 예의 본질을 망각하였기 때문이다. 그러므로 청결과 간편함을 지키면서도 그동안 논란이 되어온 설찬에 대한 규정을 종합정리하고 규격화하려는 의도에서 5개의 를 작성한 것이다. As a scholar who lived in Joseon of the 19th century when lots of turbulences swept the country, Jeonjae Lim Heon-Hoe(1811~1876) was a representative of scholars who belonged to the branch of Nakron under the Noron school. He devoted himself deeply to Sung-Confucianism and courtesy theories. However, there have so far been only four theses on him. Jonjae made lots of writings about courtesy theories. But there's only on prior paper researching his courtesy theory. This study investigated the contents and characteristics of , a table setting diagram for rituals that Jeonjae made, among lots of his courtesy materials, when he was 33, especially in relation to scholastic circles to which he belonged. Among the four types of rites, rituals are an important religious ceremony that family always took regularly in this country. Nevertheless, however, there were always controversies over how to set a table for rituals among scholars even if they belong to same circles. This was because there were initially no original rules of table setting for religious service. For this reason, Jeonjae prepared in order to clear up such controversies and finally determine the rules of table setting for rituals. consisted of 5 sections, or , , , and . The theories and arguments of table setting for rituals from other scholars on which Jeonjae's scholastic career was based were considered here to find that there were two main issues of that setting. First, it is whether fish or meat should be cooked or not before being put on the table. Most scholars of the Noron school agreed on cooking the food through discussion, but there was still no clear conclusion. While, Jeonjae proposed a negotiation, that is, an occasional combination of cooked and non-cooked fish or meat as he followed timeliness and practicality that were the main characteristics of courtesy theories by the branch of Nakron. Second, it is difference in the style of food arrangement on the table, that is, Jinseol. Most scholars of the Noron school, including Sagye, argued for the so-called 'Yangrip Gakseol'. In contrast, Miho and Jeonjae chose 'Yangrip Hapseol' on the basis of Chu-tzu's . In preparing , therefore, Lim Heon-Hoe referred to the descriptions of Garye and Sangrye Biyo as well as arguments from distinguished Confucian scholars like Sagye, Uam, Miho and Maesan and coordinated them. As he made clear in 「Jechan Doseol」, the very reason why Jeonjae made was because ritual practices of his contemporary times were just abundant and luxurious discarding the nature of courtesy. In other words, he made the diagram consisting of 5 sections with an intent to keep table setting for rituals clean and brief on one hand and sum up and standardize the rules of that setting that had been controversial.

조선후기 예장용 쓰개류에 관한 고찰 -족두리,화관을 중심으로-

전혜숙 ( Hea Sook Chun ),박수옥 ( Soo Ok Park ) 한국가정과학회 2002 한국가정과학회지 Vol.5 No.2

This study focuses on the ideas that Chok-Du-Ri(簇頭理)·Hwa-Gwan(花冠) are mentioned a substitute preventing abuses of luxury mood by Gache(加遞) as the sharpest social problem at that time. First, the origin of Chok-Du-Ri(簇頭理) was introduced from Ko-Ko-Gwan(古古冠) of Mongo(蒙古) in Korea dynasty, then was linked to Chosun. That is, Ko-Ko(古古) started from headgear reflecting spiritual view of the northen people, its size was getting smaller passing through Ming(明) dynasty, its essential decoration changed and it carried out Jeon-Ja(鈿子) remaining decoration nature by real accessories, then it might be descended to Chosun. Second, Hwa-Gwan(花冠) is very different from Nanaec(暖額) of Chosun Dynasty Records, rather Jeonja, the original form of Chok-Du-Ri, is more similar to it. Third, its decoration like color, jewel, pattern etc influenced wishes of this life like sex, prosperity, glory, longevity, blessing, wealth and fame. Fourth, Chok-Du-Ri(簇頭理) was restored a substitute for Gache(加遞), it was accessory for preventing luxury life, besides it was modeled from headgear in China, Chosun people had it. It is worthwhile as it was based on Chosun Sinocentrism(朝鮮中華主義) in the latter period of Chosun and made it the fruit of that age. Moreover, in those days Qing(淸) society accepted the advanced culture and institutional profit of Qing(淸) actually, social mood is that home and overseas policy was corrected in many parts, Chok-Du-Ri·Hwa-Gwan were mentioned a substitute of Gache, symbol of luxury. It shows one part of Practical Thought that abolishes vanity and affectation and makes useful profits in the latter period of Chosun.

울산지역 어항개발의 경제성 평가 : 정자항을 중심으로

김태용 ( Tae Yong Kim ) 한국수산경영학회 2008 수산경영론집 Vol.39 No.1

연기 유현불궤재 이재구(李載九)의 학문과 효행

김경수 ( Kyung Su Kim ) 한국한문고전학회 2005 漢文古典硏究 Vol.11 No.-