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The purpose of this article is to consider the character of political order that Shi-da-fu(士大夫) would like to make through the appearance of concept of Jiu-jun(舊君) and the change of mourning dress etiquette III Later Han period. It can be said that the most remarkable thing of change in Later Han period is the settlement of mourning for three years. This means that contrast to Former Han, the society of Later Han became to reach the level executing the etiquette based on Confucian scriptures.
Despite of the prohibition of nation, the number of people doing Qu-quan(去官) for wearing mourning became more and it became a problem of society. Wearing mourning had been extended over the relative. The representative case is wearing mourning for mentor, Jiu-jun and Ju-jiang(擧將). According to the scriptures, although the case of mentor belongs to Sin-sang(心喪), people doing Qu-quan appeared. But most characteristic thing than anything is that wearing mourning for Jiu-jun and Ju-jiang was done in the time of Later Han. It became more prevalent as time went to the end of Later Han, it had even priority than a government's order.
This shows that the society of Later Han has already reached the status that can't be regulated by the primary relation between an emperor and citizens. To do wearing mourning of mentor, Jiu-jun and Ju-jiang became a way to get the reputation. In the society, variable relation of ruler and ruled was permitted. Namely the stratified ruling order existing between emperor and Shu-li(屬吏) of lowest level of district was approved publicly within Shi-da-fu. New nation couldn't but admit this Shi-da-fu's requirement for decentralization of power. Sang-zang-ling(喪葬令: the low for mourning and funeral service) made by Wei(魏) and Jin(晉) is that the requirement for decentralization of power was accepted in mourning dress etiquette.
But as autonomous rules of Shi-da-fu were accepted to nation, they became to be controlled by the norm themselves had been practicing. As the result of that, many ritual book incomparable to last time, especially book of mourning dress were compiled. For compiling of many book of mourning dress, the research as yet has been found the reason from development of a noble system or need of manual. But this conclusion reduces the political role of ritual study that provides basis for the specific political situation. This point that many ritual book appeared from the end of Former Han when absolute power of emperor had been destroyed and the political form of decentralization of power had been intended shows what the political efficiency of ritual study is well. Shi-da-fu needed the objective basis for the political order that they wanted to make newly. And for this, they redefined the ritual book. It's because ritual study shows the basis of power and decides the category of power. If ritual study performs a role that provides the justice for the political behavior and category finally, book of mourning dress in Jin(晉)period can't be also free from the role. This is a topic to be investigated on the character of ritual study in Wei-Jin-Nan-Bei-Chao(魏晉南北朝) from now.
Despite of the prohibition of nation, the number of people doing Qu-quan(去官) for wearing mourning became more and it became a problem of society. Wearing mourning had been extended over the relative. The representative case is wearing mourning for mentor, Jiu-jun and Ju-jiang(擧將). According to the scriptures, although the case of mentor belongs to Sin-sang(心喪), people doing Qu-quan appeared. But most characteristic thing than anything is that wearing mourning for Jiu-jun and Ju-jiang was done in the time of Later Han. It became more prevalent as time went to the end of Later Han, it had even priority than a government's order.
This shows that the society of Later Han has already reached the status that can't be regulated by the primary relation between an emperor and citizens. To do wearing mourning of mentor, Jiu-jun and Ju-jiang became a way to get the reputation. In the society, variable relation of ruler and ruled was permitted. Namely the stratified ruling order existing between emperor and Shu-li(屬吏) of lowest level of district was approved publicly within Shi-da-fu. New nation couldn't but admit this Shi-da-fu's requirement for decentralization of power. Sang-zang-ling(喪葬令: the low for mourning and funeral service) made by Wei(魏) and Jin(晉) is that the requirement for decentralization of power was accepted in mourning dress etiquette.
But as autonomous rules of Shi-da-fu were accepted to nation, they became to be controlled by the norm themselves had been practicing. As the result of that, many ritual book incomparable to last time, especially book of mourning dress were compiled. For compiling of many book of mourning dress, the research as yet has been found the reason from development of a noble system or need of manual. But this conclusion reduces the political role of ritual study that provides basis for the specific political situation. This point that many ritual book appeared from the end of Former Han when absolute power of emperor had been destroyed and the political form of decentralization of power had been intended shows what the political efficiency of ritual study is well. Shi-da-fu needed the objective basis for the political order that they wanted to make newly. And for this, they redefined the ritual book. It's because ritual study shows the basis of power and decides the category of power. If ritual study performs a role that provides the justice for the political behavior and category finally, book of mourning dress in Jin(晉)period can't be also free from the role. This is a topic to be investigated on the character of ritual study in Wei-Jin-Nan-Bei-Chao(魏晉南北朝) from now.
목차
序論
Ⅰ. 前後漢 喪服禮의 변화
Ⅱ. 喪服禮에 대한 漢朝廷의 대응
Ⅲ. ‘舊君’ 槪念의 재등장과 그 意味
Ⅳ. 魏와 晉의 喪葬令의 제정과 魏晉時期 喪服書의 編纂
結論
별첨
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