明三帝之争及其后期封圣的意义Chosŏn韩国

IF 0.2 4区 社会学 0 ASIAN STUDIES
Seunghyun Han
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引用次数: 0

摘要

摘要:1749年,Yŏngjo国王及其朝臣开始在'angdŏk宫太保坛朝拜明朝洪武皇帝和崇祯皇帝。除此之外,万历自1704年起就被授予荣誉。在Chosŏn后期,朝廷定期举行仪式来崇拜这些皇帝。本研究考察了宫廷讨论,以评估这种崇拜对皇帝形象的影响。这些资料表明,在1749年之前,Chosŏn君主和大臣们经常对皇帝持否定态度,同时又称赞他们的美德。研究还探讨了朝廷建构皇帝正统叙事的过程,这一过程赋予了皇帝一定的功德。这些图像成为观看他们的唯一合法手段,并通过定期的国家仪式得到加强。1749年以后,皇帝成为至高无上的崇拜对象,而不是客观评价的对象。对明朝的忠诚阻止了批评明朝或不尊重皇帝的声音,这种方法取代了更具批判性的儒家解释。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Competing Discourses on Three Ming Emperors and the Significance of Their Canonization in Late Chosŏn Korea
Abstract:In 1749, King Yŏngjo and his courtiers began to venerate the Ming emperors Hongwu and Chongzhen at Taebodan in the courtyard of Ch’angdŏk Palace. This was in addition to Wanli, who had been honored since 1704. During the late Chosŏn period, the court regularly held rituals to worship these emperors. This study examines court discussions to assess the impact of this veneration on the image of the emperors. These show that prior to 1749, Chosŏn monarchs and ministers often viewed the emperors negatively, while at the same time lauding their virtues. The study also explores the process through which the court constructed orthodox narratives on the emperors, a process which bestowed the emperors with certain merits and virtues. These images became the only legitimate means through which to view them and were reinforced by regular state rituals. After 1749, the emperors became objects of supreme veneration rather than objective evaluation. Ming loyalism discouraged voices critical of the Ming or disrespectful to the emperors, an approach that supplanted a more critical Confucian interpretation.
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来源期刊
Acta Koreana
Acta Koreana ASIAN STUDIES-
CiteScore
0.20
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