earticle

영어

This paper aims to investigate the origin of thoughts on rule by means of filial piety and its development process in Korea. Filial piety(孝, “Hyo”) is one of essential concepts in Confucian thoughts. That is, filial piety is the foundation for ethics as well as a start. Confucianists believe that when affection of parents and filial piety of their children are demonstrated in a righteous manner, a sense of unity between father and son shall be established. When fraternity and brotherly love of elder brotherhood and politeness of younger brotherhood, and understanding as those above and obedience as those below are rightly materialized, the orders between brothers as well as a sense of order in society shall be firmly established. And that when rightness of husbandship and virtue of wifeliness are rightly visualized, the role sharing between husband and wife will be harmonized, and that when the love of the leaders who stay true to their role and mission and loyalty of those below are rightly realized, the just society can be established. In that sense, this research looked into the filial piety asserted by Confucius-Mencius; the ruling with filial piety in Han Dynasty(漢代); the governance by filial piety during Dangun(檀君) and Three-kingdom Era(三國時 代); and the governance by filial piety during Goryeo(高麗) until the reign of King Jeong-Jo(正祖), and closely examined if there existed some similarities and differences among them. Specifically, the study tried to figure out how Thoughts on Rule by means of Filial Piety(孝治思想, “Hyochi Sasang”) in Korea are different from Confucian’s logic such as “There are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission, are they not the root of all benevolent actions?" In consequence, this research confirmed that the thoughts on the rule by means of filial piety and its development process in Korea and those that asserted by Confucius and Mencius are not separate issues. However, it shall be required self-reflection in view of the fact that the ruling with filial piety may act like a double-edged sword depending upon the man who uses it. This is a repeated remark on the virtue concerned with interpersonal relationship, meanwhile, in the Book Of Rites(“Yegi” 禮記), close connections had been established between the virtues such as affection of parents and filial piety of children; good and kind-hearted of elder brother and respect and politeness of younger brother; generosity as those above and obedience as those below; righteousness of husband and virtue of wife; benevolence of ruler and loyalty of subjects. Also the study found a solution from the Confucius’ reply to the question of the duke Jing, of Qi(齊景公), to wit, “There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son." (君君，臣臣，父 父，子子, “Gun-gun, Sin-sin, Bu-bu, Ja-ja”). It is necessary to note the key point that the rule with filial piety begins with, no other than, the ethics between father and son in that parents firstly care their children with love and grace, so then the children will pay their filial devotion to their parents in turn, namely, the ethics based on mutually beneficial relationship(互惠倫理, “Hohye Yunri”)

한국어

이 논문은 孝治思想의 淵源과 韓國的 展開過程을 고찰한 글이다. 주지하듯 孝는 儒家思想의 핵심적인 개념 가운 데 하나다. 孝가 윤리의 기반이자 출발인 것이다. 요컨대 부모의 慈와 자식의 孝가 올바르게 구현될 때, 父子間 의 일체의식이 이루어지며, 형의 友愛와 동생의 恭遜, 윗사람의 理解와 아랫사람의 順從이 올바르게 구현될 때, 兄弟間의 질서뿐만이 아닌 사회의 질서의식이 확립되며, 남편의 올바름과 아내의 德性이 올바르게 구현될 때, 부부간의 역할분담이 調和를 이루며, 지도자의 사랑과 아랫사람의 忠誠이 올바르게 구현될 때, 정의사회도 이룩 될 수 있다고 보는 것이다. 그런 의미에서, 孔孟이 주장하는 孝와 漢代에서의 孝治, 우리의 檀君과 三國時代의 孝治, 高麗와 正祖以前까지 의 孝治를 고찰하면서 과연 어떤 同異문제가 존재하는지에 대해 고찰하였다. 이를테면 孔子의 “그 사람됨이 孝 誠스럽고 友愛가 있으면서 윗사람 犯하기를 좋아하는 사람이 적으니, 윗사람 犯하길 좋아하지 않으면서 亂을 일 으키기를 좋아하는 자는 있지 않다. 군자는 根本에 힘쓰니, 근본이 서면 道가 생기니 孝誠과 友愛는 仁을 行하는 根本”이라는 논리와 우리의 孝治思想이 어떻게 같고 다른지에 관해 살핀 것이다. 결과적으로 孝治思想의 韓國的 展開와 孔孟이 주장하는 그것이 별도의 문제가 아니었음을 확인하였다. 그러나 孝治는 운용하는 자에 따라 양날의 칼로 작용할 수 있다는 점에서 省察이 필요하다 하겠다. 이는 인간 상 호관계의 덕목에 대하여 거듭되는 이야기이지만 󰡔禮記󰡕에서는 부모의 慈와 자녀의 孝, 형의 良과 동생의 弟, 윗사람의 惠와 아랫사람의 順, 남편의 義와 부인의 德, 군주의 仁과 신하의 忠을 연계시키고 있고, 齊나라 景公 의 政治에 대한 질문에, 孔子는 “君君, 臣臣, 父父, 子子”로 답한 것에서 해답을 찾을 수 있다. 孝治가 다름이 아 닌 父子倫理 관계에서 부모가 먼저 자식을 慈愛롭게 대할 때, 자식 또한 부모에게 孝誠을 다한다는 이른바 互惠 倫理에서 출발한다는 점에 유의할 필요가 있다 하겠다.