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
Since the Li(禮) had originated in sacrificial rites, the ancient Chinese attached importance to sacrificial rites relatively to the others of Five rites(五禮). Thus, to undrestand the relation between Li(禮) and Tian(天) I analyzed ceremonies and customs of ancient sacrificial rites. It was especially concentrated on clearing up the correct meaning of the sentence “Li is necessarily founded on Tian(禮必本於天)” in the chapter of Liyun(禮運) in Liji(禮記). The work arrived at the conclusion as follows.
As glancing at the table of contents of ancient ritual codes, we discover that most of sacrificial rites were connected with times and seasons, 24 solar terms. This was because the rotation of four seasons and the change of growth and dying produced a most deep impression on the men of all natural phenomena. Not only did men offered up a prayer to times and seasons but they performed the other sacrificial rites in accordance with that. The change of seasons is produced by movements of heavenly bodies as the sun, the moon, and the stars. In this sense Heaven implied the meaning of times and seasons. Thus, “Li is necessarily founded on Tian(禮必本於天)” in the chapter of Liyun(禮運) can be interpreted as Li is necessarily founded on natural time law, that is, Li is necessarily performed in accordance with the natural time program. Sacrifice rituals is the way man express his gratitude to what is the source of himself. It is interesting that he would perform the ceremony in sympathy with the natural law caused by movements of heavenly bodies.
As glancing at the table of contents of ancient ritual codes, we discover that most of sacrificial rites were connected with times and seasons, 24 solar terms. This was because the rotation of four seasons and the change of growth and dying produced a most deep impression on the men of all natural phenomena. Not only did men offered up a prayer to times and seasons but they performed the other sacrificial rites in accordance with that. The change of seasons is produced by movements of heavenly bodies as the sun, the moon, and the stars. In this sense Heaven implied the meaning of times and seasons. Thus, “Li is necessarily founded on Tian(禮必本於天)” in the chapter of Liyun(禮運) can be interpreted as Li is necessarily founded on natural time law, that is, Li is necessarily performed in accordance with the natural time program. Sacrifice rituals is the way man express his gratitude to what is the source of himself. It is interesting that he would perform the ceremony in sympathy with the natural law caused by movements of heavenly bodies.
목차
Ⅰ. 머리말
Ⅱ. “禮必本於天”의 해석
Ⅲ. 禮와 太一의 관계
Ⅳ. 맺음말
참고문헌 (13)
참고문헌 신청
함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
원불교의 革新禮法과 『禮法』의 사회적 성격
원불교사상과종교문화
2002 .12
-
新羅 五廟制 受容의 意味
한국고대사연구
2020 .03
-
주자와 다산의 『논어』 禮개념 주석에 대한 일고찰
철학연구
2019 .11
-
金長生의 禮意識
철학논총
1993 .09
-
高麗時期의 五禮
역사교육
1984 .06
-
한국(韓國)의 음주예법(飮酒禮法)에 관한 고찰(考察)
한국식생활문화학회지
1986 .01
-
원불교의 革新禮法과 『禮典』의 사회적 성격
종교연구
2002 .12
-
禮의 本質과 그 現代的 意義
한국학(구 정신문화연구)
1986 .06
-
≪禮記≫의 ≪五經≫ 편입과 그 의의
중국어문학
2009 .01
-
예와 예교의 본질
동아문화
1970 .05
-
禮訟에 나타난 禮 강박관념
양명학
2006 .12
-
仁과 禮에 대한 연구 - [論語]를 중심으로
온지논총
2006 .01
-
韓儒 丁茶山의 禮學 저작을 통해 본 韓 · 中 禮法의 비교
해항도시문화교섭학
2009 .10
-
古代 中國에 있어서의 禮의 方位 問題(Ⅰ)
철학
2004 .02
-
禮法의 現代化
원불교사상과종교문화
1993 .12
-
白雲 沈大允의 『禮記正解』에 관한 일고찰 : 19세기 人本主義的 禮 本義의 전개 양상의 파악을 중심으로
양명학
2009 .08
-
春亭 卞季良의 典禮 禮說에 대하여
한국인물사연구
2007 .09
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-912-019524945