傳統孝行成爲負擔的理由 ――《世宗實錄》中出現的孝行特點和問題
Why Is Traditional Filial Piety Burdensome?
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孝行是人類固有的一種道德價值。任何動物都具有一個共同點,那就是本能的去愛護自己的子女。但是把得到的愛再報答回去的特徵只有人類才具有。從孝行中可以發現人類和禽獸的不同點。百行的根本是日常的孝行,這是任何人都應該要做,也是任何人都能夠做到的日常型孝行,所以孝行慢慢轉變成了要求時間、經濟奉獻和犧牲的守墓型孝行。孝行成爲了大家都很難做到的特別的事情。加之,隨著舉薦孝行者給予獎賞的制度越來越盛行,官吏們需要找到一些客觀的孝行依據,與那些在日常生活中不容易被發現的孝行相比,他們找到了大家都能看到的被確定、被公開的孝行事例。結果,花費大量時間、經費和努力的守墓型孝行就被大量的舉薦,可以說孝行賞制度反而成爲了守墓型孝行增加的原因。本文將通過整理《世宗實錄》的內容來研究孝悌的特點和問題,以及這些問題是怎樣被暴露出來的。
Abstract
Filial piety, which is a unique ethical behavior of human beings, is a fundamental responsibility of children to their parents. Most animals take care of their offspring, but only humans return the love to their parents. The responsibilities of filial piety mainly consisted in taking care of one’s living parents. During King Sejong’s 世宗 reign, however, the focus of filial piety was shifted to emphasizing rites and individual worship for their late parents such as three-year mourning. In other words, filial piety became a religious act. Even the government and/or social organizations encouraged this religious conduct by awarding filial children. These organizations tended to find more extreme cases of filial piety, causing overacting like a prolonged period of mourning lasting four to five years, instead of the typical three-year period during King Sejong’s reign. In this way, filial piety required more time and energy making it an extremely difficult and special behavior. As a result, filial piety became a burden to ordinary people in the time of King Sejong.
참고문헌 (11)
- "世宗實錄", ~
- "孝經", ~
- "論語", ~
- "禮記", ~
- "三綱行實圖", ~
- "五倫行實圖", ~
- "老子", ~
- 駱承烈, "中國古代孝道" (2004), 山東大學出版社
- 元炎賴, "孝經讀本" (2002), 三民書局
- 伊與田覺, "孝經" (2010), 致知出版社
- 金德均, "譯註古文孝經" (2008), 文史哲
