본 연구는 조선 여성이 유교화되는 과정을 내면화의 관점에서 고찰하였다. 조선 여성들이 유교적 여성상을 수용할 수밖에 없었던 사회적 배경은 무엇이고, 내면화하는 양상은 어떠한지를 여성이 쓴 여훈서와 규방가사를 통해 분석하였다. 조선이 예치사회였다는 사실과 여성의 삶이 ‘시집’이라는 테두리 안에 한정되었던 사실은 유교적 여성상을 수용할 수밖에 없게 만드는 현실적인 기제로 작동하였다. 개국 초부터 국가는 교화정책을 통해 효부와 열녀를 이상적인 여성상으로 제시하였으며, 17세기 이후 사대부들은 여훈서 편찬을 통해 조선이 종법제적 유교사회로 전환하는데 현실적으로 요구되는 여성규범을 제시하였다. 더욱이 ‘가문의 흥망이 여성의 선악에 달렸다’는 내치론은 예로 규정된 유교적 여성규범을 내면화하도록 강제하는 기능을 하였다. 기본적으로 조선 여성들은 사대부 남성이 여훈서를 통해 제시한 여성상과 여성규범을 당연히 수용해야 하는 것으로 받아들이고 있다. 그러나 여훈서와 규방가사 간에 미묘한 차이를 드러내고 있다. 여훈서는 공식적인 담론 매체인 만큼 지배규범인 유교 규범을 적극적으로 지지하는 양상을 보이지만, 규방가사의 경우 익명에 기초하고 있는 만큼 자유로운 의사 표현을 하고 있다. 결론적으로 여훈서와 규방가사에 나타난 조선 여성의 유교적 여성상의 내면화 양상은 세 가지로 볼 수 있다. 첫째, 인간다움의 실현을 위해 적극적으로 내면화, 둘째, 사회적 비난을 피하고, 가문의 명예를 위해 의무적으로 내면화, 셋째, 강제된 구조 속에서 살아남기 위한 생존전략으로서 내면화하는 양상을 보이고 있다. 이러한 내면화의 양상은 조선 여성의 자발성에 기초한 내면화조차 사회적 조건으로부터 자유롭지 못했음을 시사하는 것이다.

This study inquired the process of Joseon women's confucianization in a point of view, internalization(內面化). It was analyzed what social background forced Joseon women to accept the image of confucian women and how Joseon women internalized it, through Confuician teachings for women(女訓書) and Kyubangkasa(閨房歌詞). The facts that Joseon was governed by “ritual(禮)” and women's lives were limited to their husbands' family operated as a real mechanism to force Joseon Women to accept confucian norms of women. Since the early stage of Joseon dynasty, government had suggested "the filial daughter-in-law(孝婦)" and "the virtuous woman(烈女)" as ideal types of women through the policy of edification(敎化). After 17th century classical scholars(士大夫) had suggested norms of women which was realistically required for Joseon society to be converted into confucian society based on “ancient China's royal family structure (宗法)” by compiling the Confucian Women’s Classics. In addition, Confucian views of female administration in homes(內治論), “the destinies of one's family depend on whether women are good or bad”, played an important role in forcing women to internalize confucian norms of women defined as ritual. Basically Joseon women consented to accept the Confucian images and norms of women which were suggested by classical scholars through Confucian Women’s Classics. However there are subtle differences between Confucian Women’s Classics and Kyubangkasa. Confucian Women’s Classics, as official texts, showed a tendency to support confucian norms positively. On the other hand Kyubangkasa, based on anonymity, were filled with unreserved expressions. Finally, analyzation of Confucian Women’s Classics and Kyubangkasa revealed that the internalization of the image of confucian women in Joseon society had three aspects. Firstly, women positively internalized confucian norms to realize humanity. Secondly, they were obligated to internalize confucian norms to avoid social criticism and to be a credit to her family. Thirdly, they internalized confucian norms to survive forced system. These aspects of internalization implies that even Joseon women's internalization based on spontaneity were not free from social condition.

This study inquired the process of Joseon women's confucianization in a point of view, internalization(內面化). It was analyzed what social background forced Joseon women to accept the image of confucian women and how Joseon women internalized it, through Confuician teachings for women(女訓書) and Kyubangkasa(閨房歌詞). The facts that Joseon was governed by “ritual(禮)” and women's lives were limited to their husbands' family operated as a real mechanism to force Joseon Women to accept confucian norms of women. Since the early stage of Joseon dynasty, government had suggested "the filial daughter-in-law(孝婦)" and "the virtuous woman(烈女)" as ideal types of women through the policy of edification(敎化). After 17th century classical scholars(士大夫) had suggested norms of women which was realistically required for Joseon society to be converted into confucian society based on “ancient China's royal family structure (宗法)” by compiling the Confucian Women’s Classics. In addition, Confucian views of female administration in homes(內治論), “the destinies of one's family depend on whether women are good or bad”, played an important role in forcing women to internalize confucian norms of women defined as ritual. Basically Joseon women consented to accept the Confucian images and norms of women which were suggested by classical scholars through Confucian Women’s Classics. However there are subtle differences between Confucian Women’s Classics and Kyubangkasa. Confucian Women’s Classics, as official texts, showed a tendency to support confucian norms positively. On the other hand Kyubangkasa, based on anonymity, were filled with unreserved expressions. Finally, analyzation of Confucian Women’s Classics and Kyubangkasa revealed that the internalization of the image of confucian women in Joseon society had three aspects. Firstly, women positively internalized confucian norms to realize humanity. Secondly, they were obligated to internalize confucian norms to avoid social criticism and to be a credit to her family. Thirdly, they internalized confucian norms to survive forced system. These aspects of internalization implies that even Joseon women's internalization based on spontaneity were not free from social condition.

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Confucianization, the image of Confucian women, confucian norms of women, internalization, Confucian teaching for women, Kyubangkasa, Confucian views of female administration in homes