朝鲜后期对《读礼通考》的接受及其影响

The Acceptance and Influence of Du-Li-tong-kao in the Late Chosun

清朝徐乾学(1631—1694)的《读礼通考》对朝鲜后期的礼学发展产生了巨大影响。《读礼通考》很好地体现了清初考证学的"博学"特性,具有内容丰富、体例详实的优点。这些优点补充完善了以《朱子家礼》为中心追求实用性、探求古礼理想的朝鲜礼学。《读礼通考》可以称得上是考证和研究礼经、历代礼制、古今诸儒礼说的参考资料集,它也因此受到学者们的极大关注。朝鲜后期对《读礼通考》的接受情况可以大致分为两类:一类是积极地接受情况:主要在合理批判朝鲜后期风水地理弊端中体现出来;另一类是批判地接受情况:朝鲜后期性理学者尹凤九(1681—1767)与实学者丁若镛(1762—1836)批判地接受了《读礼通考》的基本观点。特别是丁若镛,他不仅通过研究《读礼通考》接受了其基本观点,而且继承了其方法,汲取了《读礼通考》的"博学"精神。朝鲜后期,清初礼学的"博学"和朝鲜礼学的"循约"互相补充,相得益彰。

Du-Li-tong-kao, the voluminous work of Xu Qianxue(1631—1694), had significant effects on the development of ritual studies in the late Chosun. This book was imported via the travelling to Yanjing(Beijing) by some scholars of practical learning, especially the northern learning faction and Kyounghwasejok( 京华世族, a culturally advanced noble family at Seoul). It rendered some great service to provide important information about the conventional teachings of rites and ascertained in detail historical evidence in reference to the Confucian classics and historical ritual systems. There were two patterns of acceptance of Du-Li-tong-kao. One was active acceptance. In the late Chosun, various harmful effects stemming from 'fengshui' and Mountain Lawsuits were becoming much more prominent. Du-Li-tong-kao, compiling many Confucian critical discourses on 'fengshui', offered rational solutions to solve these social problems. The other was critical application. Some scholars applied various contents of this book critically. For example, Jeong Yak-yong accepted Xu's viewpoint and methodology, and developed Xu's teachings, but examined his teachings from all angles critically. In the late Chosun, most scholars accepted Du-Li-tong-kao and applied it variously. Their acceptance and application of this text were based on the combination of the extensive learning of Qing scholarship and the practicality of Chosun's scholarship.