• The Journal of Korean Philosophical History
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• no.59
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• pp.215-240
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• 2018

In this paper, the contents about funeral rites in "the Book of Etiquette and Ceremonial"(儀禮) were compared to those in the books of Hundred Schools of Thought. The most direct and systematic document related to funeral rites is "the Book of Etiquette and Ceremonial". Some of its contents had been reflected in the books of Hundred Schools of Thought, such as "Zuo Zhuan", "Mozi" and "Xunzi", while others didn't agree with one another. It happened because some contents had been already reflected in the books of Hundred Schools of Thought in the process of establishing scriptures about manners including the ancient "Book of Etiquette and Ceremonial", and because, on the contrary, the contents of the books of Hundred Schools of Thought had become included in the scriptures about manners by following Confucianism. First, the basic contents of Chapter 'Mourning Clothes' in "the Book of Etiquette and Ceremonial" were generally reflected in the books of Hundred Schools of Thought, and there are many contents in common. Most prominently, three-year-mourning for parents and a king had been enhanced in Confucianism commonly. Although Mohism opposed Confucian luxurious and long funerals (厚葬久喪), the mourning clothing system in "the Book of Etiquette and Ceremonial" can be said to have been people's universal understanding until the Spring and Autumn period at least. In addition, it has been verified that there were differences in the mourning clothes depending on the one who wore them was an adult or not both in "the Book of Etiquette and Ceremonial" and the books of Hundred Schools of Thought. On the other hand, many arguments in the contents about funeral rites reflected in the books of Hundred Schools of Thought were different from the rules in "the Book of Etiquette and Ceremonial". In particular, the mourning clothes for parents reflected in the books of Hundred Schools of Thought showed that there were differences depending on social positions, which was dissimilar to the regulations in "the Book of Etiquette and Ceremonial". Also, different from the mourning clothes system for parents and a king, the system for a wife and a concubine was dissimilar to the rules in "the Book of Etiquette and Ceremonial" in many ways. Since the regulations of Chapter of 'Mourning Clothes' in the present version of "the Book of Etiquette and Ceremonial" suggest different mourning clothes and periods depending on who wears the mourning clothes and what social position the deceased had, it seems difficult to implement them strictly historically as well as at those times. Especially, while the funeral rituals for a child was relatively clear based on the parent-child relationship of "affection" and those for a king and parents were plainly regulated and emphasized, the rules of those for a vassal and a wife were absent or ambiguous in many cases. Therefore, the term of "the Theee Bonds"(三綱) appeared first in Dong Zhongshu(董仲舒)'s "Luxuriant Dew of the Spring and Autumn Annals"(春秋繁露) that reflected the ideology of political ethics of Han Dynasty(漢代), but regarding its contents, it can be said to have been already reflected in "the Book of Etiquette and Ceremonial".

• The Research Journal of the Costume Culture
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• v.10 no.4
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• pp.441-460
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• 2002

Funeral culture, which came to being along with the death of human beings, has developed through many changes in the background, culture, religion and custome of the times, having variant cultures depending on each nation or era. This study is designed to historically and systematically classify funeral rituals and costumes which have constantly changed in a special funeral culture from ancient times to modern times so as to investigate the features of each age. The researcher worked on Western funeral cultures, focusing on Egypt and Rome of ancient times, Creek times, the Middle Ages, recent and modern times ages, referring to literature, precedent studies, domestic and international technical books, pictures and drawings in relation to death and funeral services. Western funeral rituals were designed for offering condolence to the dead, but also used to show off the status of the mourners and the position of the dead persons. The mourning dress were utilized to indicate mourning in accordance with the colors, materials and the ways of wearing them, serving as a vehicle for showing off one's own status.

• The Korean Journal of Community Living Science
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• v.22 no.4
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• pp.637-653
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• 2011

Over the last 20 years, women's development has been ambiguous. According to Freud, the mother-daughter relationship has been considered as an essential component of women's development. This study investigated how the mourning experience from daughters who were separated from their mothers by death offers any meaningful idea to women's life. For Hermeneutic phenomenology, researchers collected data from three women who have lost their mothers through in-depth interviews and drawing pictures with each of them. As a result, this study found that daughters started to fight with their mothers' death from the moment when they were informed. They also experienced a symbolic death until the moment of their mothers' death and even after the confirmation of their mothers' death. Daughters experienced symbolic death, both emotionally and physically as well as familiar experiences with their mothers through the repeated confirmation of death. However, these experiences encouraged daughters to adapt to the reality that was the absence of their mothers through the processes such as "Reflection," "Living in the Center of My life," and "Another Embrace." Through this new perspective, attempts, and relationships, daughters form a new identity and experience 'rebirth'. These daughters' changes were paradoxically strengthened through their resistances towards changes of reformation of themselves.

• English & American cultural studies
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• v.17 no.1
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• pp.163-189
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• 2017

The mourning and grief practice richly registered in Shakespeare's Hamlet is one of the abiding themes that critics have been fascinated with. This paper attempts to take a fresh look at the issue by building its arguments on Benjamin's insight that the modern art (mechanically) reproducing the exhibition value brings about the destruction of the ritual value and favors the conditions of melancholy. Instead of taking for granted that Hamlet's performance of grief is fundamentally different from those of other characters such as Gertrude, Ophelia, and Laertes, this paper argues that Hamlet's performance comes to be recognized masculine and different from others, only because he presents himself to be so through his theatrical performance as well as his princely power that the subjects (others in the story) ought to ascribe to. To prove this point, this paper closely analyzes Hamlet's rhetorics and the ways he constructs his mourning self, which is emblematic of the shift in art history that Benjamin has characterized with the terms of "ritual value" and "exhibition value." In conclusion, this paper suggests that Shakespeare's Hamlet marks the change of the historical horizon, a permanent removal from the past in which the ritual value had been once protected, pushing us to a new age to live with melancholy and the disconnection from things and their muted language.

• Journal of Korean Historical Folklife
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• no.45
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• pp.7-50
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• 2014

This study focuses on the funeral rites for Queen Wongyeong during the early Joseon period as part of a review of the changes in the state funeral system and ceremonial procedures. Conducted by the king in his role as chief mourner, the state funeral for King Taejong's wife Queen Wongyeong that emerged during the 2nd year of King Sejong marked the first example recorded in the sillok (Annals of the Joseon Dynasty) of the three year-mourning rite being applied. In terms of the clothing for the state funeral, the significance of Jolgok (a rite conducted on the 100th day following the day of death) was emphasized, while the existing yeokwolje (period of wearing mourning clothes, one month was equated with one day) was abandoned. The existing temporary office system for state funerals was reorganized into a three-office system consisting of the Binjeon dogam (Office for Chapel of Rest), Gukjang dogam (Office for Funeral Rites), and Salleung dogam (Office for the Establishment of Royal Tombs). Buddhism-related rites greatly decreased and were increasingly regulated. The ceremonial procedures were also modified in accordance with the rites directly conducted by the king during the three-year mourning period. The basic pattern of the ceremonial procedure consisted of kneeling / wailing - salute - kneeling/ wailing, and, based on the wuje (rites to console the deceased), was divided into 'make offerings to the deceased' (奠, jeon) and 'hold a memorial service for the deceased' (祭, je). This reflected the differing perceptions of jeon (奠) and je (祭) following the establishment of auspicious rites (gillye) during the reign of King Taejong. In short, the state funeral for Queen Wongyeong provides materials with which to analyze the establishment of the funeral rites and ceremonial procedures designed based on the actual three-year mourning period observed by the king, study the ritual ceremonies conducted during the ancient period, as well as foster an understanding of ancient systems.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.153-184
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• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.

• Journal of East-Asian Urban History
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• v.2 no.1
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• pp.191-193
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• 2020

• Journal of Fashion Business
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• v.7 no.3
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• pp.1-13
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• 2003

As a ritual that deals with the issues of human life and death, and that embodies complicated cultural implications, funerals have been an important material to refer to in considering the spiritual life as well as the social aspects of contemporary people. The present study on the 19th-century Western funerals is significant in that current funerals have been formed and changed from the ancient practice in a long historical background. The funeral patterns in 1890 to 1910, the period when reformatory movements started to appear in the custom concerning death, have been changed and fixed to be the current funeral custom. The range of the present study is limited to the characteristics of enbalmment, funeral processions and ceremonies, as well as the costumes for the mourning period. The research method employed in the study is the review of literature concerning death and funeral rituals, previous studies, domestic and international technical literature, and photographs or paintings.

• The Research Journal of the Costume Culture
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• v.7 no.5
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• pp.33-45
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• 1999

Examine the dress which the Emperor actually wore in Gun-ryung 42nd year of Ching dynasty, comparison of 《Cheong-hoi-jeon-do》 with the Emperors year-round dress in Gun-ryung the 41st year was made and summarize the result as follows. It was used almost similar to the code of 《Cheong-hoi-jeon-do》. Though the materials and colors were more diverse than those of the previous year, it seems that actual use of material was plain under the influence of mourning. All the materials for summer hat were rattans. And velvet was the material for the patrol hat, but actually used before they change to summer material after fur use was over according to the season, which can be said as more reasonable use than the code. Materials of coat were more diverse than the precious year and also they put on ko-hemp cloth which was not found in the previous year. This can be understood that they expressed their guilt-consciousness to the dead as dress material by wearing ko-hemp cloth during the summer after periiod of mourning was over. And they put on the ko-hemp, the Emperors ordinary dress, much longer time than the previous year and this seems to be coherent to the meaning of wearing ko-hemp cloth. They followed the Emperor\`s Jo-bok1 one for the Kae-bok which were not systematized and Jae-dae used Jo-dae2 as the Emperor\`s Jae-bok in 42nd year. This was the same as the Jae-bok code of the previous year. Jo-ju did not follow the code of 《Cheong-hoi-jeon-do》, but made a wide variety. For the belt, the same as 41st year, it marked the gem decoration style on the Jae-bok belt as a square type and mourning dress by using the round type. The Emperors dress in 41nd year showed one side of the patrol clothes by the patrol of San-dong. On the contrary, it was also the chance to see one side of funeral garments in 42nd year. In Gun-ryung 42nd year, the Emperor put on the funeral garments for hundred days. Accordingly even in parts, we can see that the Emperor wore two kinds of dress for hundred days, that is, color dress and white dress and white dress. While on duty, in other words, everyday dress was only blue color and also the same color for the belt and shoes. But didn\`t put on Jo-ju. When they were in mourning, they wore white dress and belt as a funeral garments, which were called Hyo-bok, Hyo-bok.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.73-102
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• 2017

This paper is an attempt to find commonality and complementarity between psychanalysis and Daesoon thought, while understanding the practical meaning of the Haewon-Sangsaeng, which is one of the religious doctrines of Daesoon Jinrihoe, in terms of the theory of desire posited by psychoanalysis. There is a common point between Daesoon thought and psychoanalytic theory since both ideas give importance to desire. The Haewon idea is similar to that of psychoanalytic theory, which emphasizes restoring desire through mourning and realizing it within a structure of inter-subjectivity. Of course, the meaning of desire in Daesoon thought, given its status as a religious doctrine, is polysemous, and the orientation of this type of desire is also different from that of psychoanalysis given psychoanalysis's role as a therapeutic discourse. However, Daesoon thought explains that the pain and unhappiness suffered by human beings occurs because of mutual overcoming which is a relational style wherein desire can not be solved properly for either party involved in an interaction. Mutual overcoming is a state of mutual beneficience beyond the previous state of mutual overcoming. Likewise, psychoanalysis seems to accept the loss of the object through mourning, and in this way, desire is reactivated. Daesoon thought emphasizes the importance of social and cosmic systems like mutual beneficience and the reordering of the Universe and these systems have a commonality with psychoanalysis as psychoanalysis sees desire positively within the structure of inter-subjectivity. The direction of social practice in Daesoon thought and psychoanalysis both aim at the realization of a new universality. The inter-subjectivity structure suggests desire of recognition and recognition of desire as a way of practice because desire is not personal but rather social. In conclusion, we should not stop at resolving our own individual desires, but should instead go forward in solidarity toward the achieving the common good.