우리 대학 교양대학 데이비드 윌리엄 김(David William Kim)교수가 유네스코 세계문화유산으로 등재된 조선왕조 500년의 역사를 상징하는 종묘 국가제례, 제례악, 그리고 특유의 건축양식을 초기근대의 정치, 사회, 문화적인 사상인 동아시아의 Transnational 유교철학으로 분석한 연구논문으로 외국에서 최초로 그 우수성을 인정받아 영국의 SCI급 저널(Taylor & Francis Group, London)에서 출판하게 되었다. 아래는 원문의 일부를 소개하고 있다:

 

Royal Religiosity: Confucian Thoughts in Joseon Jongmyo Shrine
 

  Asso. Prof. Dr. David William Kim

The geopolitical conditions of the Korean peninsula changed in the fifteenth century. The early modern period not only witnessed the emergence of a new dynasty, the Joseon (1392-1897), but also experienced the development and prosperity of Neo-Confucian thought. The founding king Taejo (Yi Seong-gye) aspired to create a new nation based on the teachings of Confucius as guiding principles, and he became allied with a group of reform-minded Confucian scholars. The new thought emphasized order and peace in the cultivation of harmonious interpersonal relationships and proper personal conduct (Ji 2000; Cho 2001). The yangban (兩班, new social aristocrat) stratum was trained and educated in the Chinese philosophy in the process of edification (敎化, Gyohwa). The Jongmyo (宗廟) was built on the east side of the royal palace (1395), while the Sajik Shrine (社稷壇) was erected on the west side (Hwang et al. 2003). The construction of the royal shrine even predated that of the main palace, Gyeongbokgung (景福宮). What, then, was the Jongmyo? What was the feature of the royal religiosity determined by the founding king in the establishment of this sacred place? How were the metaphysical ideas of Neo-Confucianism embodied in the politico-cultural state shrine of the Joseon dynasty? 
         

       Figure 1: A Royal Scene of Jongmyo Jerye-ak © Korea Tourism Organization (IR Studio)

 

The state philosophy transformed Korea’s legal principles and moral system. The Confucian legacy was re-creatively adopted from the Han tradition (206 BCE-220 CE) of China to enhance the national values that are depicted in the Fundamental Bonds (三綱), particularly Gunwi Singang (君爲臣綱, subjects are essential to serving the king) and Buwi Jagang (父爲子綱, the son is fundamental to serving the father). Moreover, the Samjae thought regarding ancestral spirits and the gods of heaven and earth is connoted in the Jongmyo Jerye (ritual), royal costume, and sacred food. The Jerye-ak (musical performance)’s three elements of Akki (instrument), Akjang (song), and Ilmu (dance) reflect the fundamental teachings of the Yin-Yang and Five Elements theory. Meanwhile, the politico-cultural sites of Jeongjeon, Yeongnyeongjeon, King Gongmin shrine, Chilsadang, and Gongsindang exhibited the comprehensive application of Ye (courtesy), Hyo (filial piety), and Chung (loyalty). Thus, the royal religiosity of Jongmyo culture and society centered its national pride around Neo-Confucian beliefs, while Buddhism and Daoism were often scorned by the government authorities and dominant yangban (=aristocracy) society. The ideology of the state religion that spread throughout the Sino-Asian communities (including Vietnam and Japan), was not only the standard for intellectuals in Joseon, but also the driving force behind the last dynasty of Korea for over five hundred years (1392-1910). For more details (Cogent Social Sciences), see https://www.tandfonline.com/doi/full/10.1080/23311886.2021.1970426