18세기 국왕의 『소학』 교육 강화와 성격 = 18th century Joseon kings’ efforts to reinforce Sohak education, and the nature of such efforts

국문 초록 (Abstract)

성리학 문화권에서 지향하는 왕도정치는 통치주체의 도덕적 자율성을 전제한 것으로서, 그 문화권인 조선의 국왕과 지식인들 역시 철저한 修身의 과정을 통해 도덕적 권위를 확보해야하였다. 『소학』은 바로 수신의 실천이 유교적 이상사회를 성취하는 길이라는 확신 속에 꾸준히 읽혀졌던 책이기 때문에 이 책을 단순한 동몽교화서가 아닌, 조선사회의 가치 지향을 대변하는 책으로 간주해야할 필요가 있다.
본 논문에서 다룰 18세기 국왕들은 君師를 자임하며, 사대부들에게 강력하게 수신을 요구받았던 것에서 나가 군주수신을 통한 도덕성의 제고를 주도적으로 행하고자 하였고, 아울러 조선의 사대부들에게 ‘성리학적 인간’을 요구하였다. 그들이 『소학』 주해서의 편찬과 간행을 주도하고, 『소학』 교육을 적극적으로 주도한 양상은 바로 18세기 국왕의 문제의식과 상통하는 것이라 할 수 있다.
본 논문은 18세기 국왕의 『소학』 의 보급과 교육에 대한 적극적인 노력에 대한 검토를 통해, 국왕의 ‘군주수신’에 대한 강조가 국왕의 도덕적 권위를 ‘수신’의 행위에서 찾고자 하는 노력의 일환임을 확인할 수 있었고, 아울러 『소학』의 주요 덕목인 ‘孝悌’ 역시 성리학적 사유의 관점에서 실천을 강조하였다는 점을 밝혀낼 수 있었다. 그들이 『소학』에서 강조한 효제는 결코 가족 내에 국한되는 사적 범주에 얽매인 것이 아니었다. 그들은 효제를 “인간의 본성(仁)”로 이해하고 있었으며, 이러한 관점은 결국 ‘효제’를 ‘성인화’를 위한 가장 강력한 실천행위로 인식하게 하면서, 동시에 “효를 통해 요순에 도달할 수 있다”는 담론에 확고한 믿음을 주는 것이기도 하였다.

다국어 초록 (Multilingual Abstract)

The “Governing based upon the Moral way for the kings(王道政治),” pursued in premodern Asian regions that shared the Neo-Confucian culture, was a concept that first and foremost required the rulers’ own moral consciousness. And in Joseon, which was among those regions that shared the same goal, kings and intellectuals were demanded to acquire moral authority through an exhausting and thorough character-building process. Sohak was a book that was authored upon a conviction which believed that character-building efforts was the real way to get to a Confucian ideal society. And it was read by countless readers who had such hope as well, so the book should be considered not as yet another simple children morality book, but as a book that represents the values and aspirations of the Joseon society itself.
The 18th century Joseon kings who are examined in this article not only considered but also declared that they were kings but also at the same time masters(“Gunsa, 君師”) for the unenlightened. For a change they did not stay complacent being asked by the Sa-Daebu scholar/officials to build a character, and instead started to ask them(the Sa-Daebu figures) to simply do their job of training and educating themselves. The kings wanted to lead the task of raising the people’s moral profile by having them engage in hard efforts, and demanded the Joseon Sa-Daebu figures to ultimately become ‘Neo-Confucian’ characters. And in such endeavor, the kings continued to compile and publish annotated translations of Sohak, and while also doubling their efforts of spreading education using this particular text.
From the 18th century Joseon kings’ aggressive efforts to spread and teach the contents of Sohak, we can see that the kings were emphasizing their own character-building efforts because they were intending to found their moral authority upon their own endeavor to build a character worthy of the throne. We can also see that the most important value of Sohak, which was filial piety and respect for the elders(“Hyoje, 孝悌”), was promoted for that very reason. These values were not to be observed only inside the family. The Joseon kings considered them as part of the human nature(which could also be labelled as Benevolence[“In, 仁”]). The Joseon kings were trying to present these two values as the most powerful and ensuring way to reach the status of past sages, and the most promising method to resume the governing of ancient emperors Yo and Sun.s