life of a korean 1 for english

Korean Buddhism is called Mahayana, and endeavours to practice a benevolence that corresponds with the Humanism found in our traditional ideals.. The main stream of Korean traditional id

재외국민용 〔영어판〕

Ⅰ

윤리∙민속∙예절편

차 례

1 대한 민국……… 2

2 태극기, 애국가, 무궁화……… 4

⑴ 태 극 기 ……… 4 ⑶ 무 궁 화 ……… 8

⑵ 애 국 가 ……… 7

3 나는 한국인 ……… 10

⑴ 한 핏줄 ……… 10 ⑵ 우리말, 우리글 ……… 11

4 한국의 윤리 사상……… 14

⑴ 한국 윤리 사상의 원류 ………… 14 ⑶ 한국 윤리 사상의 특징 ………… 36

⑵ 한국 윤리 사상의 전개 ………… 19

Ⅱ 가족 제도와 가정 의례 1 바른 예의 범절 ……… 42

2 가족 제도와 가정 생활의 규범……… 44

⑴ 가족의 형태와 가족 구성 ……… 44 ⑵ 가정 생활의 규범 ……… 48

3 분가와 재산 상속 ……… 52

⑴ 분 가 ……… 52 ⑵ 재산 상속 ……… 54

4 친족 제도 ……… 57

⑴ 친족의 종류 ……… 57 ⑶ 당내와 문중 ……… 62

⑵ 친족의 범위와 계촌법……… 58 ⑷ 족 보 ……… 65

⑼ 줄다리기 ……… 158 ⑾ 고 싸 움 ……… 162

⑽ 동채싸움 ……… 160 ⑿ 윷 놀 이 ……… 163

Ⅴ 의식주 생활 1 의 생 활 ……… 170

⑴ 남자 한복 ……… 170 ⑵ 여자 한복 ……… 175

2 식 생 활 ……… 184

⑴ 일상 음식 ……… 185 ⑶ 별 식 ……… 192

⑵ 의례 음식 ……… 190

3 주 생 활 ……… 195

5 일생의 의례 ……… 69

⑴ 출 생 ……… 69 ⑷ 회갑과 그 밖의 수연 ……… 78

⑵ 백일과 돌 ……… 72 ⑸ 상 례 ……… 80

⑶ 혼 례 ……… 74 ⑹ 제 례 ……… 83

6 예절의 기본 태도 ……… 91

⑴ 공 수 ……… 92 ⑶ 절하는 법 ……… 93

⑵ 읍과 의 ……… 93 ⑷ 절에 대한 예절 ……… 97

Ⅲ 신앙과 종교 1 고유 신앙……… 100

2 점복과 풍수 ……… 106

3 유∙불∙도 삼교……… 113

4 서학과 동학 ……… 119

5 신종교와 종교의 역할……… 123

Ⅳ 세시 풍속과 민속 놀이 1 세시 풍속 ……… 126

⑴ 설 ……… 128 ⑶ 단 오 ……… 138

⑵ 한 식 ……… 136 ⑷ 추 석 ……… 139

2 민속 놀이……… 145

⑴ 널 뛰 기 ……… 146 ⑸ 팽이치기 ……… 152

⑵ 그네뛰기 ……… 147 ⑹ 제기차기 ……… 153

⑶ 놋다리밟기 ……… 149 ⑺ 연날리기 ……… 154

⑷ 강강술래 ……… 150 ⑻ 씨 름 ……… 157

1 대한 민국

사람은 누구에게나 조국이 있다 나의 조국은 대한 민국 (大韓民 國) 이다 대한 민국을 줄여서 한국이라고 하기도 한다 대한 민국

은 아시아 대륙의 동북부에 자리잡고 있는 한반도와 그

주변 섬들을 영토로 하고 있으며, 한반도는 사계절

‘대한 민국’은 일제의 침략에 반대하여 중국 상하이에 세운 임

시 정부의 국호를 그대로 계승한 것이며,‘대한’ 은 우리 나라의 고

유한 이름이고,‘민국’ 은 주권이 국민에게 있는 민주 공화국이란 뜻이다.

우리는 우리의 조국인 대한 민국을 아끼고 사랑하여, 세계에서

가장 훌륭한 나라로 가꾸어 나가야 할 것이다.

thousand years of history In an ancient era, three kingdoms — Koguryo˘, Paekcheand Shilla — competed to dominate the Korean peninsula Since the time Shillaeventually succeeded in unifying the three kingdoms, our people have maintained ahomogenous nation through the Koryo˘ and Choso˘n Dynasties In the early half ofthe twentieth century, we experienced the ordeal of having our sovereignty stolenand being occupied by Japan But in 1948, after 35 years of persistent struggle forindependence from Japanese rule, we were reborn as a sovereign nation

“Taehan Minguk(Republic of Korea)” was the new name of our country,

inherit-ed from the provisional government in Shanghai which had opposinherit-ed the Japaneseoccupation “Taehan” is a historical name for our country, while “Minguk” means arepublic in which sovereignty resides with the people

With love and sincerity, we strive to make our motherland one of the greatestcountries in the world

1 THE REPUBLIC OF KOREA

Everyone has his own motherland Our motherland is Korea We call it Taehan

Minguk, or simply Hanguk(Korea) Situated in the northeast of the Asian

conti-nent, Korea consists of a peninsula with surrounding islands The Korean

penin-sula has from ancient times been referred to as Ku˘msu Kangsan or “land of

embroidered rivers and mountains” for its four distinct seasons and beautiful

scenery

Tangun, the father of our nation, founded the country in 2333 B C Since then

we have made creative and flamboyant culture achievements through nearly five

아시아 대륙 동북아에 위치한 한국

국기는 그 나라를 대표하는 것이기 때문에, 국제 경기에서 한

국 선수들은 태극기를 앞세우고 나가 힘껏 싸우며, 응원하는 동 포들도 태극기를 흔들며 한 마음 한 뜻이 되어 함성을 지른다 태극기가 우리의 국기로 쓰이기 시작한 것은 100여 년 전 조선 말부터이며, 일제에게 나라를 빼앗겼을 때에는 독립 운동의 상징

In international competitions, our athletes follow the flag and strive with all theirability, while our compatriots wave the flag and cheer out in united support

The Taegu˘k flag has been used as a national flag for over one hundred years sincethe end of the Choso˘n Dynasty Serving as a symbol to our people’s independence

괘 (卦) 가 대각선으로 마

주 보게 그려진, 아름다

운 모양을 하고 있으며, 평화와 광명, 창조와 무

궁을 염원하는 우리 겨

레의 마음이 담겨 있다.

2 TAEGU ˘KKI, NATIONAL ANTHEM,

THE ROSE OF SHARON

(1 ) Taegu ˘kki

The national flag of Korea is called the Taegu˘k flag The Taegu˘k flag has a

white background, with two comma-shaped figures colored red and blue in the

central area In the four corners, four black symmetrical lines are drawn The

Taegu˘k flag represents the mind of our people, symbolizing peace, light creativity

and eternity

태극기를 앞세우고 경기장에 입장하는 선수단

태 극 기

(2) 애 국 가

애국가는 대한 민국의 국 가이다 나라의 무궁한 발

전을 기원하는 국민들의 뜻

이 담겨 있기 때문에, 우리

는 의식을 행할 때마다 애 국가를 부르며 나라 사랑하

는 마음을 되새긴다.

애국가도 태극기와 마찬 가지로, 지금으로부터 100

The Aegukka as well as the Taegu˘k flag were created about one century ago.Composed by An Ik-t’ae, its melody is simple and grandiose

movement during the Japanese colonial period, the Taegu˘k flag together with our

race has shared great joy and sorrow

During our four main festivals — March First Holiday, Chehonjo˘l(constitution

day), Kwangbokcho˘l(liberation day), Kaech’o˘njo˘l(national founding day) — we

celebrate by hoisting the Taegu˘k flag onto the gate of each house In addition, the

flag is hoisted on So˘llal(New Year’s day), Hangu˘llal (the Korean alphabet day)

and Armed Forces Day On memorial Day(Hyo˘nch’ungil), we hoist a mourning flag

to give homage to the deceased

Certain events and rituals also are begun with the hoisting of the flag In these

cases, participants place their right hands over their heart as the presider reads “a

pledge to the national flag.”

‘국기에 대한 맹세’를 낭송하는 모습

동 해 물과 백 두 산 이 마 르고 도 록,

이 님

하 느

화 궁

무 - 삼 -천 리 화 려 강 - 산,

람 사

바 람 불 변-함 은 우 리기상일 세.

가 을 하늘 공 활 한 데 높 고구 름 없 이,

은 달

밝 은 우 리-가 슴 일 편단심일 세.

이 기 상과 이 맘 으 로 충 성을 다 하 여,

나 우

괴 로 즐 거-우 나 나 라사랑하 세.

애 국 가

후 렴

나 보랏빛, 흰색으로 피어나는 아름다운 꽃이기 때문에, 수많은 시련을 겪으면서도 꿋꿋하게 살아 온 우리 민족의 정기를 나타낸

다고 생각되어, 우리 겨레의 오랜 사랑을 받아 왔다.

태극기를 다는 깃대의 깃봉도 무궁화 꽃봉오리 모양으로 되어

있고, 정부와 국회, 법원의 표장도 무궁화 모양으로 되어 있다 그리고 한국의 최고 훈장도 무궁화라는 이름이 붙은 무궁화 대훈 장이다.

and white and blooms from spring until autumn Because it represents the eousness of our people who have overcome repeated difficulties and hardships, weloved the Rose of Sharon from days of old

right-The top of the flag pole bearing the Taegu˘k flag is in the shape of the Rose ofSharon, and the emblems of the Government, National Assembly, and the courts oflaw are all modelled on the Rose of Sharon

중한 느낌을 주는 것이 특징이다.

올림픽 경기에서 한국 선수가 금메달을 땄을 때, 태극기가 올 라가면서 울려 퍼지는 애국가의 장엄한 곡조는 우리에게 가슴 벅

찬 감동과 함께, 나라를 사랑하는 마음이 절로 우러나게 한다.

(3) 무 궁 화

무궁화는 대한 민국의 나라꽃이다 봄부터 가을까지 연분홍이

When our athletes won gold medals at the Olympics, it was truly a moving

experience to see our national flag hoisted and to hear the grandiose melody of the

national anthem

(3) The Rose of Sharon

The Rose of Sharon is the national flower It can be found in colors of pink, violet

내는 말이 다양하고 풍부하

여, 다른 나라 말로는 표현하

기 힘든 것도 잘 나타낼 수

press our excitement and joy But, in the cases when we see Koreans make mistakes

in front of foreigners, we become red faced in disgrace Why is this so? Because weare an ethnically and culturally homogeneous nation

(2) Korean Language and Alphabet

All over the world there are countries which do not have their own language oralphabet We take pride in our easily spoken and conveniently written alphabet.Our language, along with Mongolian and Turkish, belongs to the Altaic languagegroup It has honorific forms, usual expressions, and humbel expressions which varyaccording to the speaker’s relationship with the addressee The Korean languagecontains a wide variety of expressions which represent the emotions and feelings ofpeople, and can express that which may be difficult to indicate in other languages

Koreans are ethnically and culturally homogeneous The number of people in the

Korean peninsula number nearly 60 million and Koreans living in countries around

the world amount to another five million

When we Koreans meet other Koreans in foreign countries, we become most

excited After greeting one another and asking about each other’s hometowns, we

feel close to one another, truly experiencing the meaning of the idiom, “blood is

thicker than water.”

When Koreans emerge victorious in international competitions, we cannot

sup-즐거운 대화

고, 쓰기에 편할뿐더러 모양이 아름답다.

말과 글에는 그 민족의 혼이 깃들여 있다고 한다 우리는 어디

에서 살든지 우리말, 우리글을 잊지 않도록 노력하여, 우리 민족

의 혼을 잘 간직해야 할 것이다.

are easy to learn and write and, moreover, they are aesthetically pleasing

It is often said that the spirit of a nation can be found in its language andalphabet Thus, wherever we live, we should cherish the spirit of the nation byendeavouring not to forget either our language or our alphabet

While taking pride in our language, we are even more proud of our own alphabet

We call our characters “Hangu˘l” — an alphabet invented by the great King

Sejong The 28 vowels and consonants which were first promulgated 550 years

ago have now been reduced to 24 Due to the scientific structure of Hangu˘l they

훈민정음의 자모와 동국정운

불굴의 한국인상

있는 혼령의 힘에 의존함으로써만 살아갈 수 있다고 믿었다 그 리하여 큰 나무, 큰 바위, 높은 산에 공물을 바치고 제사를 지냈

는데, 이것들을 숭배하는 의식을 통해 복을 빌고, 불안과 두려움

을 해소했던 것이다.

우 우리 조상들은 자연계의 모든 대상들이 영혼과 놀라운 힘을 가지고 있다고 믿었지만, 그 중에서

단군 신화

nature They believed that all natural objects contained their own spirits whichcould determine the destiny of people Such a belief system is today referred to asanimism

In these times, people also believed that in comparision to nature, humanity’sability was greatly limited, especially in terms of preventing misfortune or calam-ity Thus only by depending on the power of the spirits found in Nautre, theybelieved, could they ensure their existence Such beliefs lead them to conductsacrificial and memorial services to tall trees, large boulders and towering moun-tains in the belief that they would receive blessings and be protected from disasters

Tangun Myth Although during this age all kinds of natural objects werebelieved to have their own spirits, our ancestors revered Heaven the most This was

이전에, 우리 조상들은 자연에 대해서 아주 두려운 생각을 가지

원시 신앙

4 KOREAN ETHICAL THOUGHT

(1 ) The Origins of Korean Ethical Ideals

Having inhabited the Korean peninsula for half a mellenium, our people have

developed a unique culture and created a unique style of life The various forms of

norms and etiquettes which we observe today are rooted in the philosophical views

of our early ancestors What, then, were the views of our ancestors in regards to

humanity and the world?

Primitive Beliefs Since human beings first began to think, we have wondered

about the questions of personal identity and the nature of the world we live in In

ancient times, before the Tribal States appeared, our ancestors stood in awe of

자연 숭배 사상을 엿볼 수 있는 고인돌

거리는 다음과 같다.

아득한 옛날, 하늘의 임금인 환인 (桓因) 은 그의 아들 환웅 (桓 雄) 이 인간 세계를 그리워함을 알고 지상을 내려다보니, 멀리

동쪽 태백산이 사람을 널리 이롭게 할 만한지라, 환웅에게 하

늘의 도장과 무리 3 천을 주어 태백산 신단수 아래에 내리게 하였다 이에 환웅은 신시 (神 市) 를 열고, 바람과 비와 구름

synopsis of the Tangun myth follows ;

In a ver y ancient time, Hwanin(god of heaven) discovered that one of hissons(Hwanung) desired to live on earth as a human being Looking down andsurveying the earth, Hwanin found the T’aebaek Mountain in the east to be theplace that would most benefit mankind Hwanin, giving the heavenly signet to thePrince, selected 3000 heavenly helpers to escort Prince Hwanung and sent them

to lofty Mount T’aebaek near Shindansu(a divine altar tree) Upon arrival,Hwanung built Shinshi (literally, “Divine City”) and led the spirits thatcontrolled the wind, rain and clouds Governing over crops, disease and punish-ments, Hwanung enlightened the human world with the principles of Heaven.One day a bear and a tiger came to Hwanung and expressed their desire to

도 하늘을 으뜸으로 여기

고 공 경 하 였 다 하 늘 에

대한 공경은 인간을 포함

하여 모든 자연을 하늘이 지배하고 있다고 믿는 것

에서 온 것이며, 원시 농

경 사회에서는 하늘의 모

양이 풍년과 흉년을 갈라 놓으므로 자연스러운 것이라 하겠으나, 하늘의 밝음과 그 밝음이

주는 평화에 대한 우리 민족의 소망이 담겨 있다고 하겠다.

하늘에 대한 공경과 신앙이 구체적으로 드러난 것이 우리 나라

건국 설화인 단군 신화이다.

어느 민족이든 건국 설화 속에는 그 민족의 인간관, 세계관이 투영되어 있으므로, 우리는 단군 신화를 통해 고대 우리 조상들

의 가치관과 인간관, 세계관을 알아볼 수 있다 단군 신화의 줄

based on the belief that heaven ruled all of Nature, including humankind It is

nat-ural for primitive societies to believe that Heaven presides over the bountifulness

or dearth of the harvest, but our people’s hope for peace and enlightenment was

also included in this belief system

We can find a specific case which reveals our admiration for and belief in Heaven

in the founding myth of our country, the Tangun myth

Because one can detect the value system and world view of any people in their

foundation myth, we can discover our ancestors beliefs in the Tangun myth A

참 성 단

단 군

이치로 교화한다는 재세 이화

( 在 世 � 化 ) 의 의 미 는 , 바 로 지상에 하늘 나라와 같은 살

Third, the Tangun myth has helped raise our people’s national consciousness andunify our race into a single entity Although repeatedly suffering from externalinvasion, Koreans have emerged victorious, maintaining their national identity andfeeling of independence largely due to the Tangun myth

(2) The Development of Korean Ethics

Based on the primitive religious beliefs and the Tangun myth previously

become humans So Hwanung ordered them to pray in a dark cave for one

hun-dred days, eating only garlic and mugwort While the quick-tempered tiger

could not withstand the trial, the bear successfully endured the difficulty and

became a woman Hwanung married the woman and a son named Tangun

Wanggo˘m was born

“Tangun” means presider of ancestral rituals, while “Wanggo˘m” means king

From these two words, we can understand that in this period the responsibilities of

king and ancestal worship, based on Shamanism, were jointly held by a single

person What does the Tangun myth tell us about our ancestor’s view of life and the

world ?

First, the fundamental thought of the Tangun myth consists of humanism In

the ideal of Hongik Ingan — maximizing the welfare of humanity — we can find

notions of altruism, equal rights and philanthropy

삼일 정신상

며, 사나이다운 기개를 드높이고 인격을 도야하기 위해 산수(山 水) 좋은 곳을 즐겨 찾았고, 노래와 춤을 즐기기도 하였다 그리

하여 어질고 충성스러운 신하와 빼어난 장수가 여기서 나왔고,

신라 사람들의 기풍을 새롭게 떨치게 하여 삼국 통일의 위업을 이 룩하게 하였다.

당시 신라의 유명한 학자였던 최치

원 (崔致遠) 은, 화랑의 한 사람이었던

난랑 ( �郞) 의 비석에 다음과 같은 글을 남겼다.

우리 나라에는 현묘한 도가 있으

니, 이를 풍류라 한다 이 가르침을 설치한 근원은 이미 선사 (仙史) 에 자

세히 쓰여 있거니와, 그것은 실로 유∙불∙선 (儒佛仙) 3 교를 포함한 것 으로서, 모든 생명과 접하여 이를

The Hwarang Spirit The Hwarang was a martial arts corp that practised self‐discipline Hwarang youth cultivated their patriotism by training their body andspirit through the practice of martial arts Visits to scenic spots also contributed tothis training Out of the Hwarang emerged many wise and loyal ministers as well

as flamboyant generals who contributed magnificently to the unification of the threekingdoms

In this era, the famous scholar Ch’oe Ch’i‐won left an epitaph on the tombstone

of a Hwarang cadet named Nallang, which reads as follows;

Our country had a profound truth refinement The origins of this teaching weredetailed in the Histor y of Immortals Containing Confucianism, Buddhism and

ned, our ethical ideals have revered heaven, and respected humanity As the

Kingdoms of Koguryo˘, Paekche and Shilla adopted Confuncianism, Buddhism and

Taoism, the scope of our ethical ideals expanded Yet these foreign thoughts were

not simply imported without change, rather they were indigenized, intermingling

with distinctive native thoughts such as the primitive religious ideals and the

Tangun myth This composition of ideals dominated ethical life through the unified

Shilla Kingdom, as well as the Koryo˘ and Choso˘n Dynasties Later, when

Chris-tianity was introduced into the peninsula, it too was harmonized with indigenous

beliefs

Now, let’s study the developing process of the Korean ethical thoughts in the

order of Hwarang spirit in Shilla Kingdom, Buddhism in unified Shilla and Koryo˘

era, Confucianism in Choso˘n Dynasty, and Shirak, Tonghak and Enlightenment in

modern Choso˘n

최 치 원

취지를 거기에 조화시킨 것이라 할 수 있다.

화랑 정신은 원광 법사 (圓光法師) 가 화랑들에게 지어 준 세속 오계 (世俗五 戒) 에 잘 드러나 있는데, 충으로써 임

금을 섬기고 〔事君以忠〕 , 효로써 어버이

를 섬기며 〔事親以孝〕 , 믿음으로 벗과 사귀고 〔交友以信〕 , 싸움에서는 물러나

지 않으며 〔臨戰無退〕 , 살생은 가려서

한다 〔殺生有擇〕 는 것이 그 내용이다.

또, 화랑이 갖추어야 할 세 가지 덕

으로 겸허 (謙虛) , 검소 (儉素) , 순후 (淳 厚) 를 꼽았는데, 이것으로도 우리는 화랑 정신의 참 모습을 알아

볼 수 있다.

The central spiritual ideals of the Hwarang were contained in the “Five Precepts

of the Mundane World(Sesok Ogye),” first promoted by the Buddhist priestWongwang These five precepts were ; to be loyal to the kind, to be kind obedient

to one’s parents, to develop strong friendships based on trust, not to retreat inbattle, and not to kill indiscriminately

In addition, the Hwarang promoted three kinds of virtue; modesty, frugality andgenerosity These virtues manifest the true nature of the Hwarang

Taoism, it makes a deep impression on all living things The Hwarang, when at

home, were filial to their parents and when outside were loyal to the king just as in

the teachings of Confucius They did not force matters but allowed them to unfold

naturally as in the teaching of Lao Tzu They did not commit evil acts, only good

ones, as prescribed by Buddha

Thus, we can see that the Hwarang was characterized by the traditional ideals of

respecting human beings as well as the values of Confucianism, Buddhism and

Taoism

화랑의 집 (화랑 정신을 계승하기 위한 청소년 수양관)

임신 서기석

통일 신라 시대의 원

효 (元曉) 는, 당시 불교가 경전의 교리를 중시하는

대승 불교의 참 뜻이 드러나게 하였다.

고려 시대의 의천 (義天) 도,“교를 배우는 사람은 마음을 버리고 대상만 구하며, 선을 익히는 사람은 외부의 대상은 잊고 마음 속

the non-So˘n Buddhism, or sutra oriented teaching: and, So˘n Buddhism or tion oriented doctrine of enlightenment Wonhyo, a great Buddhist priest, eastabli-shed his own form of Buddhism based on the theory of harmony and difference.Although focusing on one spirit, he recognized the doctrines of many other sects.Until this age Buddhism was largely the belief of the aristocratic classes, howeverWonhyo clarified the true meaning of Mahayana Buddhism by evangelizing at thegrassroot levels of society as well

medita-In the Koryo˘ period, U˘ich’o˘n stated “non-So˘n Buddhism only emphasizes thestudy of the sutra, while So˘n Buddism only seeks spiritual awakening through

한국 불교 사상

Korean Buddhism Buddhism, arriving in Korea during the Three Kingdoms

era, was accepted first by Koguryo˘ and subsequently by Paekche and Shilla Since

then not only has Buddhism continued to play a great role in our national ethical

life over the last 1600 years, but after being transmitted to Japan Buddhism

also formed the foundation for the formation of Japanese culture

Buddhism in Korea has put more value on the redemption of ordinary people

than on individual enlightenment Korean Buddhism is called Mahayana, and

endeavours to practice a benevolence that corresponds with the Humanism found

in our traditional ideals

Another characteristic of Korean Buddhism is the harmonious unification of

various differing theories — a trait which reveals the wisdom of our ancestors who

sought to promote harmony

In the unified Shilla Kingdom era, Buddhism was divided into two main sects ;

원 효

원효의 금강삼매경론

교라는 점이다 이미 통일 신라 시대에, 백성들이 편안하고 나라

가 태평하기를 비는 마음을 실어서 사원을 짓고 탑을 세웠으며,

고려 시대에 몽고군이 쳐들어왔을 때에는 적을 물리쳐 달라는 염

원을 담아 팔만 대장경을 새겼고, 조선 시대에 왜군이 침략했을 때에는 승려들이 의병을 일으켜 왜적을 쫓아 내는 데 앞장 섰다.

Korean Confucianism Originating from the teachings of Confucius, fucianism entered Korea in the same period as Buddhism, the Three Kingdomsperiod In Kogur yo˘ the T’aehak school was founded for the teaching of the

Con-의 깨달음만 찾으니, 모두가 한쪽으로 치우쳤으므로 안팎을 고루

갖추어 (內外兼全) 조화를 이루어야 한다.”고 하면서 교선 일치 (敎

禪一致) 를 주장하였다.

같은 고려 시대의 지눌 (知訥) 도 부처의 마음이 선이고, 부처의 말씀이 교이므로, 교와 선은 본래 하나여서 어느 한 쪽을 물리칠

수 없다고 생각하였다 그리고 깨달음은 홀연히 오고 닦음은 오

래 걸리는 것 〔頓悟漸 修〕 이나 익히는 것과 깨닫는 것은 서로 떨

어질 수 없고 앞뒤가 없으므로 함께 닦아

야 한다 〔定慧雙修〕 고 주장하였다.

한국 불교의 또 하

나의 특색은 호국 불

meditation.” He urged that these two sects be unified so as to achieve a

har-mony between the sutra and meditation

His contemporary, Chinul, believed that the two could not be separated since

originally the sutras were a record of the Buddha’s words and So˘n a record of his

mind According to his assertion, enlightenment is achieved in spite of oneself,

requiring self‐cultivation over a long time and through many hardships so that

spiritual awakening and self‐cultivation cannot be separated from one another

Another special trait of Korean Buddhism was its role in the protection of the

어서, 이가 작용하고 기가 이에 따르면 선한 성품인 인∙의∙예∙지

(仁義禮智) 의 사단 (四端) 이 나타나고, 기가 작용하여 이가 그 위에

타면 선할 수도 있고 악할 수도 있는 기쁨 〔喜〕 , 노여움 〔怒〕 , 슬픔

〔哀〕 , 즐거움 〔�〕 , 사랑 〔愛〕 , 미움 〔惡〕 , 욕심 〔慾〕 의 칠정 〔七情〕 이 나타난다고 하면서 주리론 (主理論) 을 폈다.

한편 율곡은, 기를 작용하게 하는 원인은 이이며, 따라서 이는 스스로 드러날 수 없고, 기가 작용할 때 그 위에 타는 것만이 옳

“I” inherently means the Patterning or formative element, while “Ki” is theconcretizing or energizing element In investigating the nature of man, T’oegyeadvocated the primacy of “I.” Explaining that when “I” functions and “Ki” is sub-ordinate the four virtues arise(benevolence, justice, etiquette and wisdom), while

in contrast when “Ki” functions and “I” is subordinate, then the seven feelings —which could be good or bad — appear(joy, anger, sadness, pleasure, love, hatredand greed)

Yulgok, on the other hand, asserted the primacy of “Ki.” Believing that “Ki” wasthe basic force, he asserted that “I” could not appear on its own, but could onlyarise when “Ki” was functioning, only then in a subordinate role

Confucian classics The Paekche scholars Ajikki and Wangin crossed over to Japan

and enlightened them to the truth of Confucianism by teaching them the Thousand

Character Classic(Cho˘njamun) and the Analects

By the time of the Choso˘n Dynasty, Confucian thought, as embodied in the “Sugi

Ch’iin” principle of first cultivating oneself then ruling the nation, became the

ruling ideology of the nation as well as the heart of education Internalized by the

people, it has today become the spiritual pillar of the nation

At the end of the Koryo˘ Dynasty, Chu-t’zu’s Neo-Confucianism was introduced

from China Neo-Confucianism sought to delve into the essence of the universe

and the nature of man with two concepts : “I” and “Ki.”(in Chinese: Li and Ch’i) In

Korea during the middle of the Choso˘n Dynasty Yi Hwang(pen-name: T’oegye),

and Yi I(pen-name : Yulgok) greatly developed Neo-Confucinism, leading to the

blossoming of Confucian culture

한 나라를 만들어야 한다고 주장하

였다 율곡의 개혁 사상은 후에 실

학 (實學) 사상이 싹트는 데 영향을 끼쳤다.

우 조선 후기에 들어

서 면 서 임 진 왜 란 과 병자호란의 큰 난리를 겪으며 사회

는 어지러워지고, 백성들의 살림은 어려워졌는데, 종래의 성리학은 이

론과 대의명분에 치우쳐 논쟁만 일삼아, 어려운 시대를 타개할

힘이 없었다 이러한 시대적 요청에 따라 새로이 등장한 학문이 실학이다.

이미 이웃 청나라에는 서양의 문화가 들어와 경험적이고 실증

적인 학문이 일어나 있었으며, 이에 영향을 받아 우리 나라에도 현실적 사실에서 진리를 찾는 실사구시 (實事求是) 의 새로운 학풍

실학 사상

Shirak(Practical Learning) The large scale Japanese invasion of 1592 and thesubsequent Ching raid in 1636 caused great social confusion in the late Choso˘nDynasty, creating economic hardships for the people Neo-Confucianism, submerg-

ed as it was in debates on theory and justice, did not have the capacity to solvethese problems Thus, in response the demands of the period, a new form ofscholarship — Shirak or Practical Learning — appeared

Exposed to the new learning of the west, Ching(China) had developed a brand ofpositivistic and empirically based scholarship Influenced by this, Choso˘n scholar-ship produced a new trend of investigation which sought truth from concretereality This we today call Shirak

As mentioned above, though T’oegye and Yulgok didn’t agree with each other

on the academic opinions, they had similar intentions to investigate the good nature

of man in order to realize the morality on not only the character building but the

state governing T’oegye lived such a discreet life practicing his academic theory

that he became a good example to others Yulgok persisted in striving for national

wealth and power through the reform of system, the extension of speech, the

stabilization of economy and the completion of national defense His ideal of

reform had an effect on the appearance of Shirak

이 이 이이가 어릴 적에 살던 오죽헌

격몽요결 (이이의 아동 교육용 교재)

의지나 실천 행위를 중시하였다.

우 조선 말기에 이르러 서구의 세력과 문물이 밀려 들어와 전통적 윤리를 기반으로 하는 우리 사회가

이 생겨났는데, 이를 실학이라 한다.

실학자들은 실제적이고 실용적인 학문을 연구하여 가난을 몰아

내고 문란해진 사회 질서를 바로잡으려고 하였다.

그들은 토지 제도와 조세 제도를 개혁하여 농민들의 생활을 안 정시키려고 애썼고, 상공업을 진흥시키고 기술을 혁신하여 나라

를 부강하게 해야 한다고 주장했으며, 또 민족적 자주성을 지키

기 위해서는 우리 나라를 바르게 이해해

야 된다고 생각하여, 우리 나라의 역사

와 지리를 연구하고 지도를 그리기도 하 였다.

실학을 대표하는 학자인 다산 (茶山) 정

약용 (丁若鏞) 은 성리학과는 달리, 인간의 심성을 선을 좋아하고 악을 싫어하는 성

질로 보고, 타고난 도덕성보다 스스로 선악을 판단하여 실천하고자 하는 실천

Shirak scholars endeavoured to research practical matters, dispel poverty, and

reaffirm social order

They also proposed to improve the livelihood of farmers by reforming the land

and tax systems while constructing a strong and wealthy nation by stimulating

commerce and manufacturing as well as improving technology Moreover, in order

to preser ve our nation’s self-reliance, they strived to properly understand the

nation through research of the nation’s history and geography as well as the

draw-ing of maps

One representative scholar, Cho˘ng Yak-yong(pen-name : Tasan) in contrast to

the Neo-Confucianists, believed that human nature is fundamentally good〔n.b this

sentence is historically inaccurate Neo-Confucians such as Chu-t’zu believed in the

goodness of humanity’s primal nature!〕 He placed more emphasis on the will to

practice and act

정 약 용

대동여지도 대동여지도 채색 필사본 (19세기)

개화파들은 갑오개혁을 주도하면서, 하루바삐 근대화를 이루어 힘있고 튼튼한 나라를 만들려고 애썼으나, 결국 외세를 이기지

못해 일제에게 나라를 빼앗기고 말았다.

한편, 개화기에 우리 나라에 들어온 크리스트 교는 사랑의 실천

을 강조하면서 학교와 병원을 세워, 우리 나라의 근대화에 이바 지하였다 크리스트 교가 지닌 인도주의 정신은 우리 겨레의 전통

적 인간 존중 사상과도 어긋나지 않았으므로 널

리 퍼지게 되었다.

우리 나라의 근대화 과 정에서 받아들인 서구의

Christianity entered the country in this same period Christianity emphasized thepractice of love and devoted itself to the modernization of the country by buildingmany schools and hospitals The humanism evident in Protestantism was so similar

to our own traditional humanism that the religion rapidly spread throughout thecountry

The modern western thoughts, which were characterized as rationalism andhumanism based on freedom in contrast with our traditional ideals, alterned our

동 학 은 ‘ 사 람 이 곧 하 늘 ( 人 乃 天) ’이니, ‘사람을 섬기기를 하늘

과 같이 하라 〔事人如天〕 ’ 는 전통적 인본주의 정신을 바탕으로 하여,

‘내 마음이 곧 네 마음 〔吾心卽汝 心〕 ’이므로 모든 사람이 평등하다

는 생각에서, 당시의 양반들이 지 배하는 봉건 사회의 모순을 타파

하려 했다 이와 같은 동학 사상

은 억눌려 가난하게 살아온 농민 들에게 널리 퍼져 동학 농민 혁명을 일으키게 하였다.

Tonghak’s main idea is that since “Man is God(Innaech’o˘n)” then “one must

treat others as though one was serving God.” Tonghak also sought to breakdown

the contradictions of “Yangban” centered feudal society by promoting the notion of

equality of all people Such Tonghak ideals spread widely among the persecuted

farmers and inspired the Tonghak Farmer Uprising

Enlightenment and Christianity During the last years of the Choso˘n Dynasty,

when western culture was imported and imperialistic forces invaded,

Enlighten-ment thought adopted the spirit of Practical Learning, and by adopting western

institutions and scientific technology strived to modernize the countr y The

최 제 우

이화 학당의 전경 (1886년)

부 (議政府) 가 있었으며, 백성들의 의견을 받아들이는 상소 제도, 인재를 널리 구하는 과거 제도, 복지 제도인 환곡 (還穀) , 탐관 오

리를 잡아 내는 암행어사 등, 모두가 민본주의를 실현하려는 제 도였다 이와 같은 민본 사상은 홍익 인간의 이념에서 비롯된 것

으로, 유교 사상과 결합하여 왕도 정치 (王道政治) 의 이상으로 발 전하였다 민본 정치 제도는 오늘날의 민주주의와 모양은 달라도

그 이념은 같은 것이다.

셋째, 개인 윤리를 가족 윤리, 사회 윤리로 넓혀, 전체적인 조

engendered practical learning in late years of Choso˘n Dynasty and manifested itself

in Tonghak Movement(popular movement designed to disclose the fallacies of ditional ideals and institutions) The humanistic-oriented goal is what we areseeking through democracy

tra-Second, Koreans regarded man as the basic element of a nation and the politicalsystem as nothing but an institution intended to realize humanism Since humanismwas the essential element of political institutionalization, there have been attempts

to control the king’s unlimited power A parliamentary council called ‘Whabaek”had existed during the period of the Shilla Kingdom Besides, there were thelegislative branch to bring debate over major political issues, appelation office toenable people to air their voices and grumblings and the Royal Inspection Commis-sioner who were bent to eradicate corrupt officials The diversity of the rulingsystem was a product of humanistic concern for the welfare of all peoples The

value and life patterns drastically We have managed to accommodate western

ideals with our traditional thoughts and achieved the present status of

develop-ment in democracy and economy

(3) The Traits of Korean Ethics

It is difficult to define our culture as a product of our indigenous elements The

main stream of Korean traditional ideal consists of primitive religions, the Tangun

myth and foreign ideals What follows may give a little insight into the traits of our

traditional ethnical ideal and its implications for modern society

First, the ancient Koreans regarded human beings as precious to the degree they

worshipped the God Humanism originating from the philanthropical concern for all

in the Tangun myth has left its indelible impact on Confucianism and Buddhism

which had been brought from outside The mix of the traditional and alien ideals

체성을 지키게 하여 단일

민족 국가를 유지하고 발 전시킬 수 있도록 해 주 었다.

래 사상도 전통 사상의 바탕 위에 주체적으로 받아들이게 하여 독특한 단일 민족 문화를 이어 올 수 있게 하였다.

오늘날, 우리가 한국인으로서의 민족적 긍지를 가지고 국제 사 회에서 떳떳이 살아갈 수 있는 것은, 우리 민족이 고난을 이기고

지켜 온 우리 조국이 있고, 우리가 이어받은 우수한 민족 문화가

Fourth, the meritorious traditional values enabled Koreans to maintain theirnational identity as a homogeneous people through numerous foreign incursionsand social disturbances following them The strong sense of old moral values alsohelped Koreans become the master of alien cultures on the basis of their traditionalcultures

Third, Koreans attempted to ensure harmony between individual and communal

ethics by extending the former into family and the community The individual

ethics is simply an end of a continuum extending into family and the society When

extened into communical ethics, the individual ethics became a norm of mutual aid

In the ideal of Confucianism self-restraint and character building are extended into

filial piety, harmony and respect for old members at the family The ideal of

Buddhism which is intended to save mankind by practicing benevolence is also

reflected in the communical ethics The actual embodiment of communical ethics

were “Kye(a cooperative organization)” and “Hyangyak(local system of mutual

aid).” If this communical ethics are restored, it will do a lot to do away with

prob-lems spawned in the dust of nuclear family in modern Korean society

이이의 해주 향약

남한 산성

있기 때문이다.

간혹 어떤 사람은, 우리의 전통 윤리 사상이 너무 형식적이고 보수적이어서 버려야 할 전근대적 유산이라고 비판하는 경우가 있으나, 위에서 살펴본 바와 같이 현대 민주 시민 사회의 윤리와

는 갈등 관계가 아니고 조화를 이루거나 상호 보완하는 관계이므

로, 우리의 전통 사상을 새롭게 이해하여 현대 사회를 살아가는 지혜로 삼가야 할 것이다.

Nowadays, our traditional ethics are turned off and even discarded by a fewKoreans simply because they are archaic, irrelevant and behind the times It should

be noticed, however, that there are still some precious elements worthwhile to bepreserved even at great cost When old things encounter new things in a harmoni-ous blend, we can be confident that we, as the nation, can sur vive hardships,whatever they may be

또, 전통 사회에서는 개인의 일생의 각 단계마다, 또는 중요한 고비마다 각종의 의식 (儀式) 과 전례 (典禮) 가 가족과 친족 집단의 주관으로 베풀어졌다 이러한 관혼상제 (冠婚喪祭) 의 의례 (儀禮) 에 참여함을 통하여 각 개인들은 사회 생활의 법식과 절차를 배우고 익히며, 상부 상조 (相扶相助) 의 기풍을 드높이고, 서로 간의 유대

ioral pattern shaped at home was believed to form the basis for social life

The concept of the home had a physical and cultural connotation, acting as thevehicle for the cultivation of a humane character This means that life at homedetermines one’s chracter

Also in our traditional society, man’s growth is divided into several stages, eachmarking a conspicuous physical change Each stage was accompanied by cere-monies or rituals involving all family members Through participation in the cere-monies or rituals, one becomes familiar with social norms and the resultant appre-ciation of mutual aid strengthened solidarity

In order to understand and learn about our traditional culture and life style, weshould first look at the traditional family, kinship relations and the major ritualsperformed in the daily life of traditional society

1 THE RIGHT RULES OF ETIQUETTE

Since ancient times, our ancestors have been well known for their good manners

Thus the Chinese people called our land “the Eastern Nation of Good Manners.”

The proper deportment and decorum of Koreans is attributed to the teaching of

Confucianism which were passed on to Koreans early in childhood under the

surveilance of elderly family members who ensured that youngsters practiced its

tenets in daily life

In Confucian ethics, the family was considered ver y impor tant, Ever yone

belongs to a family and each member of family was well aware that the family

should, in the first place, be peaceful, if the nation was to be peaceful and

prosper-ous Society was regarded as an aggregation of families and an individual

것 이 다 그 러 나 한 핏줄로 이어진 식구 들이라면 모두 한 집

에 모여 살면서, 농 사일은 물론이고 크

고 작은 길∙흉사를

서로 거들며 화목하

The so-called traditional family, as we see today, is the one which was prevalent

in the Choso˘n-Dynasty During this era, Confucian influence penetrated all aspects

of social life and the extended family, which brought together all family members

of two or three generations, was considered the ideal To ensure the perpetuance

of the family lineage, the oldest son was chosen to succeed the father as the head

of the family, showing the emphasis on the paternal line of the family

Members of a large family included grandparents, their immediate offspring,daughters-in-law, and grand children, all living under one roof In extreme cases,even four generations could be found living in one house The concept of “family”reflected an implicit attempt to bring all sanguineous relatives together to share acommon destiny in life, for good or for bad They worked together in farms and

Basically, the family is a body of relations which is first formed by marriage The

relation between husband and wife is further elaborated by adding the relations

between parents and offspring and between the offspring themselves However,

the way in which a family is formed differs from period to period and from society

to society

In Korea, the family often has a reference to “living on meals cooked in the same

pot” or “living under one roof.” In short, the family members are related by blood

However, the family structure based on blood relatives has changed over time

대가족 (1920년대 말)

에서 부부 가족과 차

이가 난다.

of caring for his parents and this tradition has continued down to today Therefore,the direct line family is allowed to take in three generations along its immediateline

This is the point in which it differs from the nuclear family When the oldest songets married, he lives with his spouse separately from his parents and creates afamily The family starts with a couple and it gives way to the direct line family, asthe couple has children

살지 않는다는 점에서 대가족과 다르다 전통적인 직계 가족에서

는 장남이 부모를 모시는 것이 일반적이었다.

이 때, 부모를 모시지 않고 분가하여 부부와 그 미혼 자녀만이

함께 사는 가족은 부부 가족의 형태를 띠게 된다 그렇지만 이 부

whenever family was in crisis situation, gave help to one another Teenagers also

had the advantage of learning the wisdom of life from their experienced, older

family folks

The extended family system is a product of a collaborative attempt to meet the

basic needs of human beings, that is, food, clothing and dwelling With few

excep-tions, the majority of middle and lower class people had difficulty in maintaining

this style of family life Few were given properties or resources which yielded

income large enough to feed all members of their extended family This fact alone

led to the transformation of the extended family into the direct line family

The direct line family consists of a couple, their children and not infrequently the

husband’s parents This type of family differs from the extended one in that a

couple in the former no longer has to live with the husband’s brothers or sisters

who have married In the traditional family, the oldest son had the responsibility

오늘날의 핵가족

모를 대하고, 아침 저녁으로 문안을 드리며, 매사에 부모의 의견

을 여쭙고 가르침을 좇았다 뿐만 아니라, 부모님이 연세가 드셔

서 기동이 불편해지시면 기꺼이 시중을 들며 편안하게 모심은 물

론, 돌아가신 후에도 정성과 예를 다하여 장례를 치르고 제사를 지냈다.

나아가, 아우는 형을 존경하며 따르고, 젊은이는 노인을 공경

하여 예로써 대함을 당연한 것으로 여겼다 이에 대해, 윗사람은 아랫사람의 모범이 되면서 아랫사람을 보호하고 바른 길로 지도

해 나가고자 하였다.

우 가정 내에서 부부는 각각 주된 생활 공간과 역

할을 달리하였다.

전통 가옥의 구조는 보통 안채와 바깥채로 나뉘어 있었는데, 안채는 부인이 거처하는 공간이고, 바깥채는 남편이 생활하는 공 간이었다.

남편은 사랑채에서 손님을 맞거나 글을 읽는 등의 일을 하고,

안팎의 구분

and are hardly able to get around on their feet, we stand by to give them hands.Our respect to our parents should survive their death and our worship for ourancestors should be eternal

The younger brother follows and obeys the older brother and young people arerespectful and courteous to old people In turn, old people love the young and try

to be exemplars, exhibiting model behavior Doing so, they become guardiansagainst wrong doings and guides who lead youth in a righteous direction

Within and Without the House Husband and wife are strictly distinguished intheir role and social place This sexual differentiation is also reflected in the struc-ture of the Korean traditional house

The traditional house consists of the inner and the outer quarters

The outer quarter was for men to receive and entertain guests and to idle away

(2) 가정 생활 규범

우 예로부터 우리의 가정 생활에서 가장 중시되고, 또 한결같이 지켜지던 생활 규범은 효친이었다.

시 기 도 하 였 으 므 로 , 그 은혜에 보답하는 뜻에서

도 자식은 효도를 다하고

자 애썼다.

늘 공경하는 태도로 부

효 친

(2) Norms of Home Life

Hyoch’in Hyoch’in has been an important part of household norms

“Hyo” means respect for parents; it implies subordinating oneself to one’s

parents while heeding their teachings and words with utmost attention This has

been a decisive factor in shaping social behaviors Parents are the source of life,

who gave birth to us and nourished our growth Our indebtedness to our parents

presupposes a sense of obligation to make their life pleasant with deference and

piety

Upon return from work, we inquire after parents or meet with them for a chat

over what we experienced that day and solicit their opinions about how we should

go about resolving problems facing us We receive their wishes with utmost

atten-tion and do our best to make them come true When our parents became decrepit

부모를 모시는 가정의 한 모습

반면에, 주부는 가족에게 거르지 않고 끼니를 제공하고, 어린 자녀를 키우며, 철따라 입을 옷을 장만하는 등의 가사를 도맡아 하였다 주부는 권리보다는 의무나 책임의 부분이 훨씬 컸다고

할 수 있으나, 어떻든 전통 가족에서 부부의 역할은 이렇듯 엄격

하게 나뉘어 행해졌었다.

아울러, 부부는 서로의 지위와 영역을 존중하여 상대편의 일에 간섭하기를 삼갔고, 품위 있는 어법으로 서로를 공대했다 그런 가운데 가장의 권한과 책임, 주부의 권한과 책임이 서로 보완되

고 조화를 이루면서 가정의 일들이 처리되어 나갔다.

On the other hand, the wife was never slack in her duties to feed family membersand to rear children and to make clothes which changed with season The wife’sresponsibility was staggering, quite out of proportion to the few rights given tothem But her role at home was of crucial importance as the symbol of harmonyand peace at home — a role recognized and appreciated by the husband

As the husband did not interfere with her role, so did the wife by no meansinterfere with her husband’s role Husbands and wifes mutually respected oneanother with proper decorum and elegant language

서는 지아비인 존재가 가족의 중심

이 되었던 것이다.

이런 뜻에서, 집안의 기둥이자 어 른으로서의 가장 (家長) 이라는 개념

은 당연히 남자의 지위를 중심으로

해서 성립되었고, 그는 가족을 통솔

하고, 집안 식구들의 언행을 감독하며, 외부에 대하여 가족을 대

표하는 권한도 가지게 되었다.

time by reading books and pursuing passtimes The inner quarter was inhabited

by women working in the kitchen and doing domestic chores and rearing children

While the wife exercised an absolute authority in the inner quarter

The husband performed his role as the bread earner and the manager of

prop-erties He never trespassed on the inner quarter which remained the women’s

sanctuary His role featured an authoritarian rule over the family

사 랑 방

는 집안의 여건에 따라 그 시기가 일정하지 않아, 결혼 후 10년

이 넘게 부모 곁에서 함께 사는 경우도 많았다 그러나 근래에는

늦게 나이가 차서 결혼하는 추세를 반영해서인지, 결혼과 동시에 분가가 이루어짐이 대부분이다.

분가를 시킬 때에는 집 장만 비용이라든지 생활 비용의 일부를 부모와 형이 보태 주는 것이 통례였다 분가해 나가면, 그 때부

터 사회적으로나 경제적으로 엄연히 독립된 가구 (家口) 를 이루게 된다.

그런데 제사나 웃어른의 생신, 또는 아우나 누이의 혼사 등의

주요 행사는 거의 모두가 맏형의 집 (부모가 살아 계신 경우는 부모

의 집이기도 함.) 에서 행해지게끔 되어 있었다 그래서 그런 때에

는 분가한 아우나 자녀들이 모두 맏형의 집으로 모이게 된다 그 러므로 장남의 집을‘큰집’또는‘본가 (本家) ’ 라 하고, 분가한 아우

to find today

Setting up a branch family required that many other things should be done Inthe first place, they had to find a new place to live in This usually required that ahouse be purchased or rented This was made possible due to the parents offer ofmoney, a sum often matched by the oldest brother

Such august occasions as ancestor worship or the wedding of a sibling used totake place at the oldest brother’s house If the parents lived there, it was called thehome of the parents These occasions brought together branch families The oldestbrother had a control over his other brothers and this was why his house called

As mentioned earlier, the traditional family held the oldest son responsible for

living with his parents while his brothers and sisters were allowed to live with their

spouses and their children, separate from their parents

Nevertheless, even among those brothers other than the oldest one, it was

customary to live with their parents after they got married for a certain period of

time During this time, new daughters-in-law learned the customs and rituals of

the husbands’ family, while preparing for their eventual move out of the parents’

home Living separately from their parents meant setting up a branch family for

에 대한 제사, 남은 식구들을 돌보는 일을 전적으로 책임지고 물 려받았다 그러나 재산만큼은 자식들이 나누어 물려받는 것이 통 례였다.

그러나 재산이 모든 자녀들에게 균등하게 상속되는 것은 아니

었다 딸보다는 아들에게 더 큰 비율로, 또 아들들 가운데서도 맏 아들에게 더 큰 비율로 상속됨을 원칙으로 하였다.

장남을 우대하여 상속하는 이유는, 장남은 부모를 모시어 노후 봉양을 하고, 조상의 제사를 지내는 일을 전담하며, 장례니 제사

니 잔치니 하여 드나드는 손님을 접대하는 등 할 일이 많으므로,

비용 부담이나 경제적 손실이 클 것을 고려한 것이다 이러한 점 에서도 선인들의 합리적 사고가 은연중에 작용하고 있음을 볼 수 있다.

The distribution of the father’s properties among offspring was not equitable in

so far as the sons received a greater share of real estate than the daughters Amongbrothers, the oldest son was entitled to the majoriy of the assets

One reason that the eldest son received a larger share of properties was that hetook responsibility for continuing the ancestor whorhip rituals together with theother duties attendant to his role as pillar and guardian of the family

Despite the fact that the practice of entitling the oldest son to a larger share ofinherited properties became standard practice, there was no legal provision whichfixed the distribution percentage of properties, leaving room for a flexible sharing

of properties between the family members, When the family was left with scarcelyand wealth, the oldest son took the lion’s share But abundant fortunes were split

“big house” while those of the others were referred to as “small houses.”

It was not only that the members of the big and smaller houses got together on

such occasions ; the sense of solidarity among brothers was strengthened due to

blood ties In good and bad times, mutual assistance dominated the relations

between brothers and sisters

(2) Inheritance

In the traditional family, it was common for the oldest son and his wife to take

over the responsibility for family affairs when parents reached the age of

retire-ment When the father passed away, the oldest son became the head of the family,

형제가 모여 성묘하는 모습

4 친족 제도

(1) 친족의 종류

사람은 어느 한 가족의 구성원으로 그치지 않고, 출생과 혼인

과 출산이 되풀이되어 일어나는 가운데, 이를 매개로 하여 다른 가족들과 서로 관계를 맺게 된다 이처럼 혈연은 물론 혼인의 관

계에 의해 연결되는 사람들의 무리 전체를 친족 (親族) 이라고 하는

데, 일상어에서는 오히려‘친척’ 이라고 더 많이 쓰이고 있다 친족의 종류에는 한 개인을 기준으로 하여 아버지 쪽, 어머니

Everyone is a part of the family which establishes relations with other families

by birth and marriage Those who are related to one another by either blood ormarriage are called “relatives.”

Relatives consist of three components, namely ; paternal relatives, maternal

고, 물려줄 재산이 많은 경우에는 비교적 균등하게 상속이 이루

어지는 경향이었다.

재산 상속은 조선 시대 초기만 하더라도 균등 상속이 관례적이 었는데, 17 세기 중엽에 이르러 직계 가족 제도가 확립되면서 장

남 우대 상속으로 관습이 바뀐 것이다.

among the family members on a more equitable basis, although the oldest son still

retained the largest share

In the early part of Choso˘n Dynasty, equal share of assets among brothers was

the common practice but after the 17th century the oldest son came to be favored

over his brothers in the inheritance of properties

계촌법에 따르면,

자기 위아래로 바로 이어지는 직계 친인

디’ 에 해당하는 한자말이다.)

relatives and in-laws We often encounter the word “three relatives” in the history

of Korea and the history of the Royal Court, which refers to the relatives in these

three areas

Only after the middle part of Choso˘n Dynasty was the decisive role of paternal

relatives as heir to the family lineage affirmed

(2) The Range of Relatives

The range of blood relatives expands with the number of family members

However, the range which actually links people by blood is strictly limited

Since the earlier stage of traditional society, a unit has been used to measure the

relatedness of family members — a unit called the “Ch’on.” This literally means a

unit of length in Chinese ideographs

친 족

고 모

고 부

증 모

증 고

증 부

조 모 조 부

대 모 대 모

종 모 종 부

고 부 고 모

백 모 백 부 종 모 종 모 종 숙

기

자 매 자 매

내 형 수

내 자 내 형

형 수 형 제 종 매

재 자 종 제 종 제

재 형 수

재 형

자

질 서 질 녀 질

종 녀

생 부 생 녀 생 질

종 부 종 질

손

손 서 손 녀 외

부 외 손 외 녀

종 부 종 손

증 부 증 손

종 손 종 손 종 손 증

서 증 녀

현 녀 현 손

재 질 재 질 재 질

종 녀

재 손 재 손 재 손

는 3 촌뻘 아저씨와 5 촌뻘 아저씨의 호칭 구분이 없고, 여자 쪽,

남자 쪽의 구분이 없이 같은 호칭을 사용하는데, 우리의 친족 호

칭은 극히 세분되어 있다.

이는 곧, 우리 사회가 친족의 범위를 정함에 있어서나 그 친 밀도를 판정함에 있어 미국 사회와 다른 독특한 원칙을 세워 두

The relatives within the sphere of kinship are identified by titles given to theirposition within the family Up to great-great grandfather, we have the title by whichone is identified In the United States, however there is no such a title to differenti-ate between forefathers preceding the great-grand father One has only to add

“great” to represent the previous generation Nor is there distinction in Americanwords for the father’s brother or the father’s cousin brother In contrast, Koreanshave specific names to identify the former from the latter The precise way inwhich relatives are named in Korea shows the closely-knit nature of the familystructure

father’s brother or his sister is three Ch’ons away The first cousin is four Ch’ons

away and the second cousin six Ch’ons away That is why the second cousin is often

called “six Ch’ons brother” or “six Ch’ons sister.” “Hangnyo˘l,” which refers to a

row of a hierarchical matrix, is a special term used to denote the same generation of

one vertical matrix

There is no such parallel of differentiating the relatedness of family members in

other countries

The same unit of identifying relatedness applies to the maternal side, the prefix

“Oe” or “Ch’o˘” indicating that the relation is on the maternal side In other words,

paternal and maternal sides are distinguished by a prefix, while one unit of “Ch’on”

is added for each move away from the immediate family line There is a way of

using honorifics in referring to grandparents, a custom related with the tradition of

paying respect and deference tto elderly members of the family

고 사는 경우에도 대체로 같은 동네나 가까운 거리의 지역에서 생 활하고 있으면서 일상 생활에서 빈번하게 접촉하였다.

당내의 친족들은 무엇보다도 조상의 제사에 같이 참여한다 맏

형이 부모의 제사를 지낼 때에는 아우들이 반드시 이에 참여하

고, 맏손자가 조부모의 제사를 지낼 때에는 그의 4 촌들까지 이에 참여한다 또, 장손이 증조부모의 제사를 지낼 때에는 그의 6 촌 형제들까지, 장손이 고조부모의 제사를 지낼 때에는 그의 8 촌 형 제들까지 이에 참석하는 것이다.

고조부모까지는 설날이나 추석과 같은 명절 때에도 차례 (�禮)

를 올렸다 그러나 고조를 넘어서 그 이상은 시제 (時祭) 라고 하

여, 매년 한 차례 음력 10월 초순이나 중순에 하루 날을 잡아 한 꺼번에 제사를 지냈다.

“So˘llal(New Year’s Day)” and “Ch’uso˘k(Korean Thanksgiving Day)” are cious occasions to observe ancestor worship rituals Among the deceased ancestors

auspi-to be worshipped in the rituals the great-great-grandparents and those followingthem were included The ancestors before the great-great grandparents are remem-bered once a year in October of the lunar calendar and this ritual is called “Shije.”The ancestors to be remembered through rituals were so great in number that itwas not possible to conduct rituals for ever yone of them Therefore, prominentancestors, usually high-ranking government officials or scholars of outstanding

계 쪽의 친족 범위가 예전에 비하면 상당히 넓게 잡아지고 있음

을 볼 수 있다.

(3) 당내와 문중

흔히들‘일가(一家)’ 니‘집안’ 이니 하는 말을 쓰는데, 이는 8 촌 범위까지의 부계 친족을 일컫는 말로, 당내친과 같은 뜻으로 쓰

인다.‘당내 (堂內) ’ 는‘집 안’ 의 한자말이다.

당 내 친 은 , 고 조 부 는

같고 증조부의 형제들이 분가하여 그 자손들로 이

루 어 진 친 족 집 단 이 다

그 러 므 로 대 가 족 에 서 는

모두 한 집에 살 수 있었

고, 독립된 가구를 이루

(3) Tangnae and Munjung

We often hear words like “one family” or “within the household,” terms denoting

relatives up to the third cousins on the father’s side of the family Another

synonym is Tangnae, which means “within the house” in Chinese ideographs

In other words, the relatives referred to by “Tangnae” are all the offspring

descended from the great-great grandfather At one time, all of them used to live

under one roof Although they had to branch off the mainstream family when they

got married, they chose to live nearby, taking part in worship rituals for their

ancestors

조상의 신주를 모셔 놓은 가묘

으로 내려온 것이다.

(4) 족 보

조선 시대 중기에 해당하는 16 세기 이후로는 어느 성씨 어느 문중을 막론하고 족보 (族譜) 를 펴내는 일이 하나의 불문율처럼 되 었다.

족보란, 집안의 계보를 낱낱이 밝혀 적어 후세에 전하는 책자

로서, 거기에는 한 성씨의 내력과 가문의 주요 역사, 조상의 발 자취와 업적이 인물의 흐름을 따라 세세하게 기록되었다.

name are no longer limited to clan villages; they spread over different local areasand their number reaches into hundreds of thousands Generally, there is no inter-action between these people

Neither are they allowed to marry one another since they considered to havedescended from the same progenitor

(4) Chokpo(Family Pedigree)

Around the 16th century, there began a strong trend for each family to trace itsorigin and compile a genealogical table as the family legacy to be passd down tosucceeding generations

These records contain the history of one’s family, records of important historicalevents and achievements of ancestors who distinguished themselves as officials orscholars

들이 지금 살고 있는 지역에 맨

처음 이주해 온 분 등 따로 한

분을 정하여 중시조 (中始祖) 또

는 파시조 (派始祖) 로 삼고, 그 로부터 비롯되는 자손 모두를

standard were seclected to be worshipped on a regular basis These ancestors were

regarded as the founder of the family clan and all their descendants are referred to

as “Munjung.”

The sphere of the munjung is greater in size than “Tangnaech’in.”

Greater in size than the Munjung is the “Tongso˘ng Tongbon,” which literally

means “the same family name from one origin.” The relatives with the same family

문중의 시제 행렬

남자의 경우에는, 이름과 자 (字：어릴 때 부르던 이름) , 호 (號：

이름 외로 부르던 다른 이름) , 태어난 날과 죽은 날, 거쳐 간 벼슬, 국가에서 주관한 시험의 합격 기록, 남긴 저서와 문집, 무덤의 소 재지와 머리 방향, 형태 등을 일목요연하게 기록하였고, 아울러 부인의 성씨, 본관, 부, 조부, 증조부의 관직명, 출생 및 사망 연 월일을 간략히 덧붙여 기록하였다.

어쨌든, 족보를 통하여 후손들은 자기의 뿌리를 확인하며, 친 척간의 멀고 가까운 관계를 알게 될 뿐 아니라, 집안의 좋은 역

The recording of new entries into Chokpo follows a given format In the case of

a man, his name(child name or pen-name included, if any), his dates of birth anddeath, government positions occupied, scholarly works in the form of essay orpoem which verifies that he passed the high civil examination and grave site areclearly written down Paralleling these are the records of his spouse, including herfamily name and its place of origin, government positions, occupied by her father

or grandfather, the dates of her birth and death, etc

Chokpo is the unique product of historically conscious Koreans They perceivethe family in a boundless time line which dates back to a remote past and looks tothe immortality of the family It is through Chokpo that one confirms the history ofones family and renews determination to ensure its continuity into the future.The family system and institutions related there to have a profound impact on thedaily life of Koreans to such an extent that they mold the cognitive pattern of the

면 파보 (派譜) 라 하였다 그냥 족 보라고 할 때에는 대개 이 파보를 말하는 것이다.

족보는 보통 문중의 대표자들이 주관하여 30 년마다 한 번씩 새로 다듬어 펴냈다 한 세대마다 한 칸씩 배당하여 같은 항렬은 같은

칸에 차례대로 기재하고, 한 세대 내려오면 아래칸에 내려 쓰는

식으로 작성하였다 족보에는 각 개인별로 그의 신원 및 생애와

배우자에 관한 사항을 일정한 형식에 담아 약술하였다.

According to the regular format, the genealogical table starts with the originator

of a family name and continues into its later generations This is called “Taedong

bo.” The type which starts with the forefather of a family branch is called “P’abo.”

When people talk of Chokpo, it usually refers to the latter

Chokpo is updated every 30 years by Munjung Each family is given a space for

recording the personal data of the family head in greater detail, juxtaposed with

his spouse The following generation is recorded thereafter In this way, the family

table functions as a vertical record of generations forming a family line

족 보

people As contemporary life has become more complicated, Koreans’ awareness

of family institutions has become more relaxed However, they cannot escape the

complicate web of relationships which form their sphere of kinship They are

inevitably bound to ancestor rituals and family customs in one way or another

As modern society continues to lose its humane character, there is a renewed

desire to restore what remains of precious value once prevalent in the traditional

family system Every Korean has a bit of misgiving about the possible termination

of Korean tradition amid the massive influx of foreign cultures

기 자 석

금씩 달랐다 인줄은 부

정한 것의 출입을 막고자

하는 것으로, 인줄을 친 집에는 함부로 가지 않는

것이 예의로 되어 있었

다 이 인줄은 대개 21

일 동안 쳐 놓았다.

출산 후 산모에게는 첫 국밥을 해 주는데, 흔히 삼신상에 놓았던 쌀과 미역으로 밥과 미 역국을 끓여 먹인다.

The first meal offered to a new mother consisted of “Pap(steamed rice)” and

“Miyo˘kkuk(seaweed soup)” that had been laid on a table used for praying to theSamshin goddess

On the third day after the child’s bir th, the woman washed her body withmugwort-steeped water and the baby was bathed in warm water On the 7th day,the cloth that covered the baby was removed and colorless gown was put on thebaby A week later, the baby was dressed in a gown with a collar and dressed innormal clothes from the third week after his birth, when he was shown to neigh-bors

Very often, these women resorted to invoking the benevolence of Divine Nature

They sought a son by praying to Samshin goddess, who was supposed to govern

conception and child birth

When a woman got pregnant, she was expected to observe certain taboos She

was advised to be specially careful lest she commits licentious, adulterous or

ill-intended behaviors, for fear that failure to do so would invite misfortunes on the

child She was not supposed to kill living things or jump over straw ropes Neither

was she allowed to bear grudges or hatred and she had to keep her mind and body

clean and neat

As the woman was expecting a bady, a sanitar y room was arranged for the

delivery of a child A sacred straw rope was hung over the gate posts when the child

was born If the child was a boy, some pieces of charcoal and red peppers were

fastened to the straw rope If a girl baby was born, pieces of charcoal and green

인 줄