백불암의 『부인동동약』과 관련된 향촌 규범에 대한 연구

Abstract

The objective of this paper is to look into Baek-Bul-Am(Choi-Heung-Won, 百弗庵, 崔興遠 1705～1786)'s the Norm(規範), which he presented on the basis of Confucianism for the purpose of constructing Buindong-Dong village as a paradise. Baek-Bul-Am's attention was paid to setting up behaviour patterns for enhancement of ‘moral dignity’, ‘common value’ and ‘exemplary legislative custom’ which were thought to be the most important points needed for the society of clan and country as a confucian utopia. This paper discusses 7 items of the Norm for management of the country and analyzes ‘Enforcing Background of the Norm’, ‘Edification(敎化) and Economic Norm’, ‘The Extent of Knowledge of Norm’ and ‘Functional Features of the Self-Governing Community’. The Norm contains 5 distinctive features as follows. First, his enforcing Buindong-Dongyak(夫仁洞洞約) was motivated by the belief that through filial piety and brotherly love(孝悌之道) the people could enjoy an age of peace(太平聖代). This showed a phase of the Joseon society. Second, he adopted the policy of ‘wealth first and edification next(先富後敎)’ and ‘public first and private next’(先公後私) to acquire the steady stability of farming area. At the initial stage of Dongyak(洞約), he thought that management of the country would be possible with the edification(敎化) only, but soon realized that the effect of edification(敎化) could not be acquired without solving problems concerning economic welfare. Therefore, he adopted fraternity systems such as Sa Chang Gae(社倉契), Sun Gong Go(先公庫) and Hyul Bin Go(恤貧庫) for the step of ‘wealth first’(先富), built the village school(講舍) and set up the regulation of village school(講舍節目) along with the assisting regulation of village school(講會時申約節目) for the step of ‘edification next’(後敎). Third, his Norm related to the country administration was presumed to be mostly influenced by Li-yi-fen-shu(理一分殊) of Chang Tsai(張載) for philosophical background and by Ban Gae Su Rok(磻溪隧錄) for practical and pragmatic background. Baek-Bul-Am's Norm showed ‘status discrimination in harmony(差等․調和)’ based on a rigid caste system, and thus was quite different from ‘unconditional unified harmony(調和)’ of the philosophy of Wang Yangming(陽明學). Fourth, Buindong-Dongyak(夫仁洞洞約) followed Jung Jun Bub(井田法) and adopted the managing ways of both private farming(私田) and public farming(公田). Baek-Bul-Am aimed to remedy excessive individualism caused by full-scale private farming system and loss of profit due to full-scale public farming under Communitarianism(共同體主義). Fifth, Buindong-Dongyak(夫仁洞洞約) is thought to have had many positive functions revitalizing the self-governing community as a self-sustaining confucian community because it had run Sun Gong Go(先公庫) and Hyul Bin Go(恤貧庫). As studied above, the Joseon Hyangyak(鄕約) had several features of ‘edification(敎化)’, ‘wealth first and edification next’(先富後敎), ‘public first and private next’(先公後私), ‘faithfulness in life(分)․job(業)․sacrificing one´s personal interest for public good(奉公)’, ‘spirit of mutual help’, ‘Jung Jun Jae(井田制)’ and so on. The Joseon Hyangyak might have survived until now, if coping with the caste system had been accomplished efficiently.