『孝順事實』과 『三綱行實孝子圖』 간의 거리 -15세기 朝ㆍ明이 구상한 ‘유교적 인간다움’의 공유 방식 고찰-

Abstract

The purpose of this paper is to examine the specific implications of the Confucian humanity envisioned by Joseon and Ming in the 15th century, respectively, and the propagation method thereof. To this end, 『Sam- gangHaengsilHyojado(三綱行實孝子道)』, which was promulgated in 1434, and 『Hyosunsashil(孝順事實)』, which had the greatest influence on the compilation of this book, were compared and reviewed. 『Hyojado』 describes the filial piety from China and Korea and praises them. This book is a representative achievement of Sejong's attempt to elevate filial piety to the realm of liberal arts. During the compilation process, it was greatly influenced by the facts of Hyosun of the Ming Dynasty, but there is a big difference in the way of speaking and direction. In 『Hyosunsashil』, Seongjo, the publisher, regarded prospective bureaucrats as readers. He saw that the most important thing in the practice of filial piety was not what to practice, but to make them realize why they should practice it. Thus, while making specific topics, he emphasized spontaneity and consistent will regardless of the success or reward of filial piety, and repeatedly reproduced such intentions through different stories. Through this, the branch situation between filial piety and filial impiety was resolved. In short, this book adopted a propagation method that has a fundamental impact on readers' moral beliefs while repeatedly strengthening the issues of will and judgment that operate in the process of practice and urging reflective reflection instead of imitative learning of the results of practice. On the other hand, 『Hyojado』 was compiled with the intention of providing 'ignorant' people with a specific direction of filial piety so that they would realize their good character and renew their previous problematic behavior. Since the sutras and hymns are all in Chinese characters, the method of propagation was chosen as a method of communication of the people's understanding, reduction, and old practices through the combination of the sermon of literacy and the popo of the sutra, that is, conversation and sermon. In particular, we tried to clearly fulfill such intentions to the people by using emotional edification methods such as appeal and empathy to natural emotions, such as highlighting "a filial son in tears" to the front. However, by highlighting extreme filial piety to the front of the iconography according to the perspective of reproducing the contents of the story, it revealed limitations in that it was difficult for the people to mechanically carry out the contents or to lead to voluntary reform of reality.