Earticle

초록

영어

A classical enfeoffment system(封建制) is known to have been a system in which royal family members or meritorious vassals actually ‘ruled’ certain regions, which had been bestowed to them earlier by the Emperor. It was unlike the Gun/Hyeon system, in which local prefects were dispatched from the central to other regions, as representatives of the central government. In reality the classical enfeoffemnt system was not employed, at least to the letter, since the days of the Ancient Han(漢) days. The idea behind the system, however, had a powerful influence upon other areas of administration as it was still being regarded as the ideal system. The idea was composed of various elements that would keep the appeal of the system, in the eyes of the subjects and not to mention the leaders: such as the relationship between the Emperor and the feudal lords, universe’s(九州) 5-class(五服) Mourning Attire system(or the 9-class Mourning Attire system[九服]), the Royal vicinity(王畿) and Outlying Safeguards(藩屛), as well as the Central(國) and the Surrounding zone(野). Examined in this article are all these concepts, as well as the perceptions the people had back then, in order to determine how feudal ideals were reflected in medieval capitals. This world of universal order was a world that would have many other smaller worlds inside, all spreading outward in a concentric fashion, yet sharing the same center where the Emperor was living. Distance from the central would dictate the level of relationship that region enjoyed with the central, and also the central’s potential treatment of the region. Due to such environment, since the Southern Sung era, a notion of a decentralized political structure, composed of both the Emperor who directly ruled a relatively small center(王畿) and feudal lords in charge of their own regions, both pursuing a peaceful civil governing, was ideologically established. Both the Goryeo dynasty, and the Joseon dynasty in its early days, tried to establish their own status in their realms, which represented not only discrimination (from the center) but also autonomy (in their own realm). Even with the advent of the Mongol Yuan empire, and its intervention in Korean affairs, the Goryeo Confucian scholars at the time intended to describe their own status and the world as a peaceful regime and a stabilized order. Their efforts and aspiration continued to hone with the advent of Ming. Within the purview of civil ruling, feudal lords governed their respective realms autonomously, and the capital became the symbol and center of such governing, which would ultimately all tie into the main capital of the Emperor himself. Capital cities, the embodiment of political power of individual states, were regional centers that characterized such senior order, and also pillars which sustained it. Such a way was universal, and also absolute, and at the same time ubiquitous, as the capitals could exist in multiple places. The world of the civilized and the world of the barbarians were different, but there was always a room for the latter to transform itself into the former. The capitals of the lords and capitals of the Emperor were virtually centric positions placed on different levels of a hierarchic order. ‘Protocols(禮),’ or any set of conduct codes for that matter, served as a format or method that would allow a civilization demonstrate itself. Through the task of devising a series of dynastic ritual codes, Joseon wanted to establish a governance based upon protocols and codes of conduct. It shows that Joseon was not interested in creating a power base that would allow itself to rule the people with force. It shows that it was really trying to create a benevolent governance based upon ideals. The result was a governing model that even the Confucian classical texts would not dare suggest, a model that took both reality and ideals into account, so that it would become a new experiment in dynastic governing.

한국어

封建制는, 협소한 의미로는 수령을 파견하여 전국을 직접 지배하는 군현제와 대비하여 종친이 나 공신을 제후로 분봉하는 체계를 지칭하지만, 현실속에서는 이미 漢대 이후로 재현되지는 않 았다. 그러나 봉건제는 천자와 제후의 분봉, 九州의 五服制(혹은 九服制), 王畿와 藩屛, 國과 野 등으로 상상되며 理想으로서 힘을 가지고 있었다. 이 글에서는 개념어들과 당대인들의 인식을 통해 이러한 봉건제적 이상이 首都라고 하는 공간적 축을 바탕으로 천하 질서 속에서 재현되었 음을 규명하였다. 천하 질서인 오복(혹은 구복)은 천자가 거처하는 중심으로부터 동심원적으로 퍼져 나가며 관계 가 소원해지고 차등적으로 구획되는 공간이었다. 이는 남송대 이래 작은 규모의 王畿를 직접 통치하는 천자와 자기 구역을 맡아 다스리는 제후들이 결속한 분권적 정치 형태와 평화로운 文 治의 세계를 구성하는 질서로 이념화되었다. 고려-조선 초 시기에는 이러한 차등적이나 자율적인 공간 속에서 자국의 위치를 설정하여 제후 국으로서의 장소를 마련하려 하였다. 원간섭기에도 당대의 儒臣들은 천하의 질서를 文治의 평 화로운 세계 속에서 봉건의 질서로 구현되는 것으로 묘사하려고 하였다. 이러한 이들의 노력과 지향은 明 건국 후에 더욱 구체화되었으며, 위태로운 기간을 지나 안정화될 수 있었다. 문치의 질서 속에서 제후는 자기 영역을 자율적으로 통치하고 그 수도는 자기 단위 문치의 중 심이며, 이는 다시 천자의 수도로 결속된다. 각 국가의 정치권력을 표상하는 수도는 그러한 질 서의 중심으로 표상되는 동시에 그 질서를 지지하는 축이었다. 그 중심의 가치는 보편적이고 절대적이되, 도처에 편재(ubiquitous) 할 수 있었다. 이는 華夷의 세계가 구별되면서도 가치의 실현이라는 점에서는 어느 곳이건 華가 될 수 있는 가능성을 여는 것이었다. 제후의 수도들과 천자의 수도라는 다층적인 중심들은 엄밀한 질서에 따라 결속된다. ‘禮’는 그 런 의미에서 문명이 구현되는 형식이자 방법이었다. 조선이 국가 의례를 통해 엄밀하게 예치의 질서를 구축하려고 한 것은, 힘에 의한 형세가 아니라 가장 이상적인 禮를 통해 德에 기반한 문 치를 실현하려는 열망 때문이었다. 그 결과 완성된 체제는 사실상 역대의 경전과 주석에서도 추수하지 못하고 있었던 현실에 적용한, 새로운 역사적 실험이었다.

목차

Ⅰ. 머리말
 Ⅱ. 경전 속의 천하 질서
 Ⅲ. 고려 시기 五服의 레토릭
 Ⅳ. 고려 말 조선 초 五服 용어의 혼용
 Ⅴ. 封建과 文治의 국제질서
 Ⅵ. 中心의 遍在性39)과 禮治
 Ⅶ. 맺음말
 참고문헌
 ABSTRACT
 국문초록

키워드

봉건(封建) 화이(華夷) 문치(文治) 예치(禮治) 구복(九服) 오복(五服) feudalism(封建 fengjian) Barbarians and the Civilized(華夷) Civil ruling(文治) Ruling with codes(禮治) 9-class Mourning Attire system(九服) 五服(5-class Mourning Attire system)

저자

• 장지연 [ Jang, Ji-yeon | 대전대학교 역사문화학과 교수 ]

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