조선의 매장문화와 풍수사상 = The Burial Culture in Joseon Dynasty and Fungsu Theory

다국어 초록 (Multilingual Abstract)

The scholar who completed neo-Confucianism suffered the death of his father at the age of fourteen. He then had to support his family. He suffered many tragedies throughout his life, having had three sons and five daughters then suffering through the early deaths of two daughters and oldest son in addition to the death of his wife. He believed that the deaths of his children were related to Fungsu. When his mother died in 1169, he personally sought out a new, better position for the burial site and in 1176, when his wife died, he did the same again. He moved the burial site of his father twice. He also wrote many treatises on the positive aspects of Fungsu. When neo-Confucianism became the nationalreligion in Korea during the Joseon era, burial feng shui naturally became popular. These traditional values continue in part to this day. In modern times, there is the flawed situation of Fungsu, as it remains within the scholarly sphere yet is not recognized formally as such. At the core of the problem lies the issue of the concept of interchanging energies of the dead and the living. This core idea lies at the base of burial Fungsu. It is this idea that keeps it from being accepted as a scientific method. Choi, Chang Jo had a rather emotional criticism of Fungsu burials by commenting that it is low to create a burial site hoping for blessings while Yoon, Chun Geun made a more logic based argument against Fungsu`s basic concept. The main points are as follows: to simplify the very complex and difficult to explain state of flux between energies as first a sharing of type between ancestor and remaining family then to say that the ancestor`s energies then affect those of the family is too simplistic and too fairytale-like to be believed. But in this Paper, I proved the relation the same energies and interrelationship neo-Confucianism and Fungsu.