『小學』의 성격과 정치론, 그 적용 ― 조선전기 사림파의 정치이론과 적용 ―

Abstract

One of the basic Neo -Confucian primers to come out of the Sung was the Elementary Learning (Hsiao-hsüeh), an anthology of selections from the Classics and Other works from the historical period up into the Sung, published by Chu Hsi in 1187. This text became an important part of the Neo-Confucian core curriculum, not just in China but in Japan as well, specially in Korea. Because Chu Hsi's school of thought enjoyed a virtual monopoly in Korea during the Chosŏn Dynasty- and particularly so from the 16th century on -the influence of the Elementary Learning was even greater there than in China and Japan. In this chapter I propose to discuss Chu Hsi's Elementary Learning in term of its political Ideology and its application in Cho Gang Jo and his faction. There were three in terms of its political Ideology. First, it was the theory of university. It was not to distinguish by status, ruler, elite and populace. This point was different from the political theories of the Han and Tang in terms of discrimination based on social status. Second, it dealt with dismantling the political theory of family and separating the public and private. In Elementary Learning, Chu Hsi tried to strictly separate the relationship between loyalty and filial piety, public and private affairs. Third, it was a problem regarding the theory on the moral practices of a ruler. According to Chu Hsi, the ruler, as the political head, was considered to be in a position that a perfect moral character. Because social order depend on whether he is correct or not. He should always practice to be the sage. Cho Gang Jo and his faction had studied Elementary Learning. They applied Chu Hsi' political ideology at that time. Here I just propose to discuss its political application. First, they applied that family based on blood ties, which father is related son, and government based on loyalty were strictly different. Established party and ruler were mutual relationship in Early Chosŏn Dynasty. Because the ruler got in legitimacy by established party and they agreed with his authentic. Their political ideology compounded filial piety and loyalty. On the contrary, Cho tried to strictly separate public and private. For example, he abolished the organ of property management for the ruler. Second, he raised self-cultivation for the ruler. It was a epoch-making idea. Since before, the ruler had been a absolute existence, but now he also have to study sincerely. It limited to authority, and provided morality for the ruler.