DAU Library

학위논문 동서

조선시대 성리학적 사회질서에서 욕망의 억압에 관한 연구

권기돈

부산: 동아대학교 1995. -

i,60장; 26cm. -

학위논문(석사)- 동아대학교 대학원 사회학과 전공 1995년12월

영문초록 : This study is on how desire was repressed in the Neo-Confucian social order of Chosun. Saseojipju(Notes on Four Books of Confucianism) written by Zhuxione of the most important canons read by the Chosun Sadaebu(gentlemen-scholars)contains as one of the central points the repression of desire and body by which men can return to Chunlee (Principles of Heaven). In this sense Saseojipju can be defined as Saseo(Four Books of Confucianism) reinterpreted in terms of Chunlee and Inyok(human desire) on the basis of concepts of Lee(Principle) and Kee(Ether). As in Saseojipju, an ethical key thesis in Saseo is 'to preserve the Chunlee and remove the Inyok' as well. In Saseo is made an philosophical effort to set this thesis on a firmer ethical ground. It is Mencius' theory of Seongseon(human nature is by nature good). This theory has, however, a logical contradiction : this theory attributes Sadan(Four Beginnings) to Seong(Nature) in purpose of arguing that human nature is by nature good, though Sadan should be the components of Jeong(Emotion) in the logic of Neo-Confucianism. Neo-Confucians in Chosun tried to solve this logical contradiction, and Yeehwang's dualism of Lee and Kee was typical among them. He did so by interpreting the concept of Lee as really real which had been regarded as an unreal and abstract concept in the classical Neo-Confucianism. Thus, his dualism of Lee and Kee can be thought to have been the highest discursive expression of the repression of desire in Chosun which was resulted from the trial to base the Neo-Confucian ideal on a firmer philosophical ground. What is a political implication of such a repression of desire in the discursive level? In the light of Jameson's conception of 'desire as the political unconscious' and Deleuze/Guattari's conception of 'desire as the revolutionary transgression', we can conclude that it was to oppress people's energy for liberation from an established order. In short, Neo-Confucianism as the dominant ideology in Chosun forced people to voluntarily repress and marginalize their desire and thereby solidated the micro ideological ground of government. In Chosun, the repression of desire in the discursive level was realized in the social level as well. This was possible by 'the politics of desire by the Sadaebu' whose power often tended to overwhelm that of king in Chosun power system thanks to three factors: first, the leading roles of the Sadaebu in nation-building process of Chosun; second, Mancius' theory of Yeokseong(changing dynasty) revolution; third, a position of the Sadaebu as the last interpreter of Confucian canons. Two social principles by which Sadeabu could change the repression of desire in the discursive level into the social level were those of Ka(family) and Ye(decorum). Ka was an principle which included almost all the individuals and organizations in society in its meaning, as we can know from the words of Ja'ka'(I), Kuk'ka'(nation), etc.. In the light of the psycho-analytic theory of socialization, we can conclude that Chosun had a systematic and inclusive apparatus which integrated people into an established order by familizing the entire society. We may call such 'a rule by Ka' penetrating the entire society 'the multiple oedipalization of desire', following Deleuze/Guattari's argument of the oedipalization of desire. Ye was, as we can know from the term 'Yechi'(the rule by Ye), one of the basic principles of government in Chosun. It was a micro principle which controlled human body minutely and thus repressed desire systematically. We can confirm such a repression of body and desire by Ye, for example, even in the composition of the traditional Korean fashion in Chosun age which was characterized by is straight lines to conceal the curve of body. Several traces of 'the politics of desire by the Sadaebu' through the principles of Ka and Ye are typically found in the lives of women in Chosun and the Sadaebu literature. The lives of Women in Chosun was ones in which their basic desires were unprecedentedly repressed in the traditional chains of Samjongjido(the three ways of ought-to-obey) and Chilgeojiak(the seven evils of ought-to-be-expelled) imposed in the patriarchal Ka system. The supreme ideal of the Sadaebu literature as Jaedo(loading the Way) literature was to preserve the Chunlee and to remove the Inyok. This suggests that the Sadaebu as the central members of the Sadaebu state imposed the politics of desire even on themselves. Conclusively, the primary imperative for all subjects of Neo-Confuciaism in Chosun was the repression and marginalization of desire. It was the micro idealogical basis of government in Chosun. In relation to the concept of Kongsun(obedience) defined as a typical ethos of Confucian men by Weber, we can say that Neo-Confucianism attempted to discipline people by the repression and marginalization of desire. Although there has been radical discontinuities in Korean history, such an ethos formed through the repression and marginalization of desire can be said to have been fixed as an evident mental structure of Korean from the viewpoint of long duration. And we can expect that this kind of mental structure as a mental equivalent of the (quasi) patrimonial structure of domination in comtemporary Korea supports the present structure of domination strongly containing premodernity. The concrete study on this is, however, a task in the future.

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