earticle

영어

In Confucian cultural regions, clothes were understood as an expression of courtesy that distinguished the upper and lower classes. In that sense, clothes represented Chinese clothes defined as the gown of the late king, which symbolized other civilization than that of the barbarians. Hanseo(漢書) and Sagi(史記) show that clothes in those times were already established as a tool unfolding the civilization theory as the political ideology based on Sino-centrism. 'Clothing culture', the phrase often used to symbolize Confucian civilization, well implies the civilizational and political features of Confucianism itself. This study tried to grasp the self-awareness and mutual perception of Japan and Joseon by examining how the daily action of 'putting on' or 'wearing' were woven into an ideology under the order system of East Asia based on Confucianism in modern society. After its foundation, Joseon introduced and legalized the official uniform system of the Ming dynasty. Along the way, official uniforms became deeply internalized as a Confucian civilization supported by the Sino-Barbarian concept. After the collapse of the Ming dynasty, when the notion that Joseon inherited the culture of China strengthened in Joseon, the nation's official uniforms served as a symbol that made people realize that Joseon was the center of the world. Based on this, Joseon's official uniforms performed the mission to enlighten 'uncivilized' Japan in its relationship with Japan reestablished after two Japanese invasions of Korea. Japanese people including Arai Hakuseki(新井白石) and Amenomori Hoshu(雨森芳州), however, saw Joseon's official uniforms, a symbol of civilization, from the hegemonic viewpoint. For them, Joseon's official uniforms were nothing more than a symbol of subordination far from being a symbol of civilization. The contrasting views of Joseon and Japan on Joseon's official uniforms that inherited that of the Ming dynasty are seen as a reflection of the confusing order of East Asia after the Qing's replacement of the Ming dynasty.

일본어

儒教文化圏において衣服は上下貴賤を区別する「礼」の標識として理解されていた。この際、「衣服」とは、「先王の法服」として規定された中華のものであり、「夷狄」のそれとは異なった文明の象徴でもあった。儒教的文明性を象徴するのによく使われていた「衣冠文物」という言葉は儒教そのものに内包する文明性と政治性をよく表している。本稿では、近世社会において「着る」という日常が儒教を背景とした東アジアの秩序体系のなかでいかにイデオロキ化されていたかをとおして日朝それぞれの自意識と相互認識を把握しようとするものである。朝鮮が建国そうそう明の官服制度を取り入れて法制化していくなか、官服は華夷思想に支えられた儒教的文明性の象徴として根強く内面化されていた。明が滅ぼされてからは明の存在しない東アジアにおいて朝鮮こそが中華の文化を受け継ぐという小中華意識が強まっていくなかで、官服こそが朝鮮を中華たらしめた徴でもあった。こうした認識の下で官服は、倭乱(文禄ㆍ慶長の役)以後再び再開した日朝関係において、「野蛮」日本を教化するという使命感の担い手となったのである。しかし、文明の象徴であるはずの朝鮮の冠服を、白石や芳洲などの日本側はむしろヘゲモニーの観点からみていた。要するに、彼らにとって、朝鮮の官服は文明の象徴どころか、册封をうけた属国の印に過ぎなかった。中華の官服制度を受け継いだ朝鮮の官服を見つめる日朝それぞれの視線は明清交替以後の東アジア秩序の混乱を反映する一端であると考えられる。