이색의 유교교화론과 일본 인식 - 새로 발견된 대책문을 중심으로 -

Abstract

Examined in this article are, the situations of King Gongmin-wang’s second year in reign, and Yi Saek's own ideas on how to deal with such situations. They are examined through the recently found articles that were drafted by Yi Saek. Those two articles were his own response to questions, which were given to him during a national examination session. In one question, the ethical messages of the Four Classic Scriptures『Seo/書』, 『Shi/詩』,『Yeok/易』 and『Chunchu/春秋』, as referred to in the classic scripture 『Yae’gi/禮記』, are first mentioned. Then it is followed by an argument that there was no problem with the ethical messages themselves. Yet it is also mentioned that there could be mishaps in applying them to real life conditions, and because of that they should be carefully applied. The ultimate question is, what would be the sources for such mishaps. In response to such question, Yi Saek argued that the Six Classic Scriptures(六經) were the principles of the era and a model for all kings, yet people's practice of the teachings of Four Classic Scriptures were bound to differ and vary, and in cases even produce unfortunate results, because of ‘four’ kinds of individual differences in terms of their own level of character building(心性修養), their own academic achievements, their own earlier habits, and their own predetermined mentality. So, Yi Saek argued that only through protocols/禮 and music/樂, two concepts of teaching(out of the Six Classic Scriptures) based upon order and harmony, the rightful nature of things would be understood, amicable human relationship be established, and customs be regulated in the right direction. He also argued that all things are destined to be decided by the king, so the king should learn the way of things(道學), enrich the custom, and change the people’s habits. Another question was about how to defend the country from the Japanese pirates. First the difference between the moral kings’ way and the dictators’ way are asked, and the story of Sun/舜’s dancing which led to the surrender of Yu’myo/有苗 is told. Then it is ultimately asked, what would be the plan to deflect the pirates menacing the borders, and then stabilize the country. Yi Saek responded to that, by citing examples in which the Chinese emperors conquered barbaric tribes with nothing but benevolence and righteousness(仁義), and then he suggested ideas for winning wars without even mobilizing the army. In details he suggested that wise and talented people be recruited as commanders, garrison farms be installed to provide for food, circuit monitors(按廉) be ordered to check the performance of local prefects(守領), signalling posts(烽燧) be checked for readiness, and coastline(濱海) Gun/郡 units stand their ground and double their patrol. He argued that by doing so the Japanese pirates would not be able to harass or invade the country again. Yi Saek embraced Neo-Confucianism and tried to consolidate a ruling order based upon it, so he commented upon the meaning of the Six Classic Scriptures(六經) in his response(對策文) to the question that was given to him in the national examination. And he also suggested Confucian enlightenment, to facilitate the country’s defense against the Japanese pirates.