지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
In the early half period of the Joseon dynasty, the notion of succeeding the family line in a paternal fashion was not yet that strongly established, so there were not that many occasions in which a person, without a son to succeed him, adopted one of his own family members who would fit the Somok condition and named him as his heir and successor to his family line. So, the government officials of the Joseon dynasty intended to establish a firm custom of succession based upon Confucian beliefs, and in the 19th year of King Sejong’s reign they finally enacted a Successor Naming Law which clarified the standards to be abided by in the practice of ‘Ibhu(立後)’, which meant naming successors.
After the Successor Naming Law was enacted, a person, in order to be granted the status of a Gyaehu-ja(繼後子, adoptee for succeeding a family line), was required to receive a document issued by the Yaejo office which certified the fact that the recipient of the document was adopted as the successor to the adopter’s family line. The document was called the Gyaehu Iban(繼後立案), and was essentially a successor certificate. The Yaejo office first verified whether the successor naming request advanced for approval was within the perimeters dictated by the Ibhu-jo section of the 『Gyeongguk Daejeon』Code of Law or not, and decided whether to approve it or not. After that, when it was decided to be approved, the certificate would be issued, after receiving final approval from the King. As we can see, the central government remained extremely hand-on in dealing with this issue, and encouraged the people who wished to adopt successors to abide by the directives of the Successor Naming Law.
But the Successor Naming Law was essentially meant for the people who wished to formally name a successor. when people chose not to follow the rules of naming a successor, and instead simply had his daughter or the child of his daughter later arrange annual memorial services for himself, or even adopted a person who had a different last name, the government did not firmly ban it, and instead continued to create other supplemental devices which would ensure the status of the successors. It seems that the Successor naming policy of the 15th century created by the government was not a result of pursuing immediate effects in terms of customary changes, but was rather designed as part of a long-term effort to firmly establish a Confucian succession system of family lines.
After the Successor Naming Law was enacted, a person, in order to be granted the status of a Gyaehu-ja(繼後子, adoptee for succeeding a family line), was required to receive a document issued by the Yaejo office which certified the fact that the recipient of the document was adopted as the successor to the adopter’s family line. The document was called the Gyaehu Iban(繼後立案), and was essentially a successor certificate. The Yaejo office first verified whether the successor naming request advanced for approval was within the perimeters dictated by the Ibhu-jo section of the 『Gyeongguk Daejeon』Code of Law or not, and decided whether to approve it or not. After that, when it was decided to be approved, the certificate would be issued, after receiving final approval from the King. As we can see, the central government remained extremely hand-on in dealing with this issue, and encouraged the people who wished to adopt successors to abide by the directives of the Successor Naming Law.
But the Successor Naming Law was essentially meant for the people who wished to formally name a successor. when people chose not to follow the rules of naming a successor, and instead simply had his daughter or the child of his daughter later arrange annual memorial services for himself, or even adopted a person who had a different last name, the government did not firmly ban it, and instead continued to create other supplemental devices which would ensure the status of the successors. It seems that the Successor naming policy of the 15th century created by the government was not a result of pursuing immediate effects in terms of customary changes, but was rather designed as part of a long-term effort to firmly establish a Confucian succession system of family lines.
목차
머리말
1. 입후법의 제정과 정비
2. 계후입안을 통해 본 입후법의 적용 실태
3. 계후자 위상의 강화
맺음말
〈부록〉 예조에서 김효로의 입후를 승인한 계후입안(성종 11년, 1480)
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
조선후기 입후 절차에 관한 연구 : 生家 및 養家 부모의 사망문제를 중심으로
사학연구
2015 .03
-
조선후기 입후 방식과 계후자의 항렬에 관한 연구
태동고전연구
2015 .01
-
罷繼 행정을 통해 본 18세기의 입후법 운용 : 장서각 소장 『繼後謄錄』을 중심으로
장서각
2011 .04
-
경주정씨 가문의 고문서를 통해 본 조선후기 罷繼의 양상과 가문의 계승
사학연구
2018 .06
-
〈완월회맹연〉의 역사수용 특징과 그 의미 : 토목지변(土木之變)과 탈문지변(奪門之變)을 중심으로
어문학
2010 .09
-
〈성현공숙렬기〉 역사수용의 특징과 그 의미 : 정난지변(靖難之變)과 계후문제를 중심으로
동아인문학
2015 .03
-
17세기 장자의 계후와 그 특권적 성격
태동고전연구
2013 .01
-
葉適의 思想에 대하여 : 蘇學과의 關聯性을 중심으로
동양사학연구
1979 .12
-
『繼後謄錄』의 기술방식과 法外繼後에 대한 재검토
사학연구
2014 .03
-
조선시대 왕위계승교육의 변화양상
동양고전연구
2011 .01
-
<나무꾼과 선녀> 설화의 신화적 성격
어문학
2005 .09
-
정조의 성장과정을 통해 본 조선후기 왕위계승교육
동양고전연구
2009 .01
-
고구려와 고려의 역사적 계승 관계
한국고대사연구
2004 .03
-
남성 교조를 계승한 여성 후계자의 카리스마 구축 양상 연구 : 한국 기독교계 신종교 단체를 중심으로
종교연구
2018 .08
-
조선후기 연좌제 운영을 통해 본 罷繼의 양상과 가계계승
사학연구
2016 .12
-
동해안굿 전승자 학습 변화의 의미
공연문화연구
2018 .01
-
桓思想의 敎育的 意義 小考
동아인문학
2003 .12
-
2008년 러시아 대통령선거와 푸틴의 선택
슬라브학보
2006 .03
-
1643년 조선통신사 해로 여정 고찰
우리문학연구
2017 .10
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-911-015474474