이문화 간 소통과 갈등 해결의 방법론적 탐구 : 금남 최부(錦南 崔溥)의 표해록(漂海錄) 분석을 중심으로

Abstract

Emotion is a strong motivation that catalyzes behaviors, subsequently compelling an individual to interact, and the cognitive changes that accompany it. The process that causes an entity’s transformation structures each life in a colorful way, and as a result, a competitive narrative of individuals and groups is created. In this article, based on the published version of “Jungjomun Gyeonilgi”(中朝聞見日記), written and presented by Choi Bu right after he came back to life, I analyzed the aspects of Choi Bu’s speech and behavior, and explored how the overlapping aspects of heterogeneous and mutually conflicting emotions could be transformed into a “field of empathy” for survival through applying certain skills or strategies of communication. To this end, I paid particular attention to East Asia’s humanitarian rescue policy as a survival measure during Choi Bu’s drifting journey, as well as the strategies of communication and conflict resolution that he demonstrated toward those both inside and outside his party during his refugee journey. This was a process of demonstrating what kinds of communication skills and conflict resolution strategies can be used during conflict, where the most minimum conditions necessary for human survival have been lost and the ideological order has collapsed—and, moreover, in a closed space where negotiations must continue despite such circumstances. This article’s main intent was to analyze the meaning of the conversations, actions, and situations reported in Geumnam Choi Bu’s Pyohae-rok and to trace the flow of the emotional system of intercultural struggle being reconstructed into an intimate relationship that shares the goal of survival and universal humanity. In this study, it was confirmed that Choi Bu transformed the conflict’s structure by exercising his intellect to induce rational judgment and practicing “benevolence” rather than trying to exert control by means of relying on hierarchical power on the drifting ship, which could have been a space where intense resentment and latent ressentiment could have erupted. In addition, the prominent communication strategy that Choi Bu displayed in establishing intercultural relations while travelling along the border and land routes was the balanced realization of rectifying names and governing with virtue. When we look at the consistency or homeostasis revealed in the process of their manifestation, we can see that it was not a selective strategy of Choi Bu, the actual actor, but actually an embodied etiquette and a natural result of the gentleman’s calm mind. Starting from a strong academic standard, but also embracing the subject with a soft sensibility that expresses compassion and reciprocity and forming a magnetic field of communication, practicing benevolence and virtue was truly the characteristic of a gentleman that Joseon Confucian scholars tirelessly practiced and embodied. In this way, Choi Bu’s cross-cultural communication strategy revealed in the records of Pyohae-rok not only allows us to vividly relive the image of a gentleman in 15th-century Joseon, but also provides an opportunity for meaningful reflection and philosophical borrowing in today’s world, which is marked by hybridity and transcending movement. This article analyzes Choi Bu’s utterances contained in Pyohae-rok, a classic and factual record, from the perspective of exploring cross-cultural communication theory, and will expand the foundation of Choi Bu’s research. Simultaneously, in today’s world where global border crossing is becoming increasingly hybridized due to the advancement and utilization of digital media, we contend that we will discover what East Asia’s long-standing promise has been when encountering an unfamiliar “other” and thus gain a reference point for peaceful coexistence and coevolution.