『신증동국여지승람』에 반영된 효 인식

Abstract

This study focuses on the 381 cases of filial sons recorded in the Sinjeung Dongguk Yeoji Seungram(『新增東國輿地勝覽』 ; Augmented survey of Korean geography). It first analyzes these cases in terms of periods, provinces, types of filial conducts, their objects, and official commendations; then it speculates on the question of how these records reflect changes in the conception of filiality in sixteenth-century Korea. The results of the analysis are as follows. In terms of periods, the early Joseon accounts for 79%, whereas Goryeo and Silla account for 20% and 1% respectively. Evidently this breakdown reflects the new dynasty's endeavor to proliferate the Confucian values by officially commending filial sons. On the other hand, filial conducts by Silla Buddhists(like Kim Daeseong who built Bulguksa and Seokguram) were conspicuously deleted. Among the eight provinces, the three southern provinces of Gyeongsang(40%), Jeolla and Chungcheong account for 70% of filial sons, whereas the three northern provinces of Pyeongan(8%), Hwanghae(6%), and Hamgyeong(2%) occupy merely 16%, and the two central provinces of Gyeonggi(10%) and Gangwon(4%) 14%. The uneven distribution of filial sons far surpass the breakdown of the population among the eight provinces, and it seems to suggest a much stronger Confucian influence in the south than in the north. In the sixteenth century, subtle changes occurred in the Korean conception of filiality. The two-year mourning at parent's grave became so commonplace that it was no longer officially commended. Instead, they emphasized filial piety while the parents were alive. A notable change also took place in the father/mother ratio. In the Goryeo period, mothers were more common objects of filial conducts than fathers; in the Joseon, it was by far reversed. These facts seem to indicate the prevalence of patriarchy. The ruling elite became quite complacent. From these facts, we can surmise that by the Confucian values were taking root in Korean society by the sixteenth century. The subsequent compilations of local gazetteers continued to underscore the filial conducts of their residents. And these paragons encouraged the Korean people to comply with the Confucian codes of behavior. Presumably this helped Confucian Korea perpetuate itself.