正祖의 孝治思想 構造

Abstract

From the aspect of Confucianism, a sense of unity between parents and their children are established when the love of real parenthood, filial piety of filialness have been embodied in a righteous manner. In line with this, when fraternity or brotherly love of elder brotherhood and politeness of younger brotherhood, and understanding as those above and obedience as those below are rightly realized, the order between brothers as well as a sense of order in society will be firmly established. And when rightness of husbandship and virtue of wifeliness are rightly visualized, the role sharing between husband and wife will be in harmony. Also, 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. Joseon Dynasty had adopted the Study of the Nature and Principle (or Neo-Confucianism, 性理學, “Seongnihak”) as the National Study of Joseon, and chosen this ideology as the national policy. Thus, the basic policy of the state had aimed for kingly-style politics, not military rule. The kingly-style politics are characterized by laying stress on the works of edification in order to promote human autonomy, while suppressing abuse of forced laws. In such era, King Jeongjo(正祖) had reinstated Crown Prince Sado who was his father, and moved the royal tome to Hwaseong. In addition, King Jeongjo had alleviated the conflicts between the high-ranking aristocratic officials and common people in those days through the policy of appointment of members of illegitimate ancestry to government posts(庶孼許通政策, “Seoeol Heotong Jeongchaik”). Also, King Jeongjo had laid foundation for state’s economy through the measure known as the “Commercial Equalization Enactment.”(辛亥通共政策, Sinhae Tonggong Jeongchaek”)As the reason for implementation such a series of policies by King Jeongjo, it has been interpreted that the consciousness on governance by filial piety had firmly held a position as the base of such policies. King Jeongjo had succeeded the traditional viewpoint of Confucian ethics, “Brotherly love is the roots of benevolence.” Furthermore, King Jeongjo defined that filial piety(孝, “Hyo”) is something that is to be inherited from ancestors, affection(慈, “Ja”) is something to be handed down to descendants, friendship(睦, “Mok”) is equated with treating the same people with kindness, and if people extends such treatments of the same people with kindness, that is equated with “Benevolence.” King Jeongjo’s firm conscience on filial piety as such and the process of practice thereof had enabled him to realize the governance by filial piety.