신라사회에서의 ‘효’ 윤리와 통치이념 (Filial Ethics and Governing Ideology in Silla Society)

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초록

This article aims to reveal how the notion of filial piety, based on Confucian texts, transformed Silla's interpersonal relationships. This is linked to how filial piety operated in Silla society. Filial piety is based on the universal emotion of parent-child affection, but it is called by the Chinese 諸子 into an ethic that governs human or social relationships. In the process, the Silla people's thinking expanded beyond kinship and local communities to include loyalty and filial piety linked to the state, thus shifting to human relationships based on Confucian ethics.
The first mention of filial piety in Silla is the “孝悌” of King Namul. However, it is questionable whether it is based on filial piety as a Confucian ethic. The meaning of “孝悌” is linked to the remedies for the elderly or socially disadvantaged during the Nisageum period, suggesting that its primary purpose may have been to remove and stabilize social unrest.
In practice, the issue of filial piety based on the Confucian sutras can be seen as Wonkwang(圓光)`s Sesok-ogye. It was associated with Zengzi(曾子)`s filial piety in the Jiyi(祭義) section of the “Liji(禮記)”. However, while it is clear that Won-kwang`s Sesok-ogye was based on Confucianism, the view that Won-kwang was a monk and intended to align the practice of Sesok-ogye with the teachings of the Bodhisattva school has many implications for understanding contemporary filial piety. However, human relationships in society were still not as vertical as the Confucian ethic of loyalty and filial piety. Mr. Seol's daughter defied her father's wishes to marry someone other than Gassil(嘉實), and Kangsoo(强首) denied his father's wishes by not marrying someone of his class and status. In general, Mr. Seol's daughter and Kang-soo valued their horizontal relationship, or faith, more than their vertical relationship with their parents.
On the other hand, in the special circumstances of war, it was inevitable that the act of laying down one's life for one's country would be encouraged. By naturally linking filial piety to loyalty, the perception of submission and loyalty was enforced through the emergency situation of war, and the relationship between father and son as a vertical relationship was clarified. The highest point of fulfillment of both loyalty and filial piety can be found in a text written in the first year of King Shinmun(681). In this texts, he declared himself the ultimate practitioner of filial piety, combining filial piety to parents with loyalty to the monarch.

영어초록

This article aims to reveal how the notion of filial piety, based on Confucian texts, transformed Silla's interpersonal relationships. This is linked to how filial piety operated in Silla society. Filial piety is based on the universal emotion of parent-child affection, but it is called by the Chinese 諸子 into an ethic that governs human or social relationships. In the process, the Silla people's thinking expanded beyond kinship and local communities to include loyalty and filial piety linked to the state, thus shifting to human relationships based on Confucian ethics.
The first mention of filial piety in Silla is the “孝悌” of King Namul. However, it is questionable whether it is based on filial piety as a Confucian ethic. The meaning of “孝悌” is linked to the remedies for the elderly or socially disadvantaged during the Nisageum period, suggesting that its primary purpose may have been to remove and stabilize social unrest.
In practice, the issue of filial piety based on the Confucian sutras can be seen as Wonkwang(圓光)`s Sesok-ogye. It was associated with Zengzi(曾子)`s filial piety in the Jiyi(祭義) section of the “Liji(禮記)”. However, while it is clear that Won-kwang`s Sesok-ogye was based on Confucianism, the view that Won-kwang was a monk and intended to align the practice of Sesok-ogye with the teachings of the Bodhisattva school has many implications for understanding contemporary filial piety. However, human relationships in society were still not as vertical as the Confucian ethic of loyalty and filial piety. Mr. Seol's daughter defied her father's wishes to marry someone other than Gassil(嘉實), and Kangsoo(强首) denied his father's wishes by not marrying someone of his class and status. In general, Mr. Seol's daughter and Kang-soo valued their horizontal relationship, or faith, more than their vertical relationship with their parents.
On the other hand, in the special circumstances of war, it was inevitable that the act of laying down one's life for one's country would be encouraged. By naturally linking filial piety to loyalty, the perception of submission and loyalty was enforced through the emergency situation of war, and the relationship between father and son as a vertical relationship was clarified. The highest point of fulfillment of both loyalty and filial piety can be found in a text written in the first year of King Shinmun(681). In this texts, he declared himself the ultimate practitioner of filial piety, combining filial piety to parents with loyalty to the monarch.

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