孝의 本質과 그 敎育的 意義에 關한 硏究 = A Study of the Essence and the Educational Significance of Hsiao

다국어 초록 (Multilingual Abstract)

Ⅰ. The Subject Matter, Purpose, Method and Limitation of This Study
In the Hsiao Ching (Classic of Filial Piety: 孝經)Tseng Tzu said: Filial piety is the way of Heaven, the principle of Earth, and the practical du1y of man. Heaven and Earth invariably peruse this course and the people take it as the ordinary pattern of their behaviours. According to this concept, any one who will peruse the way of filial piety for his parents, must thereby possess all good manners and the other virtues. Hence filial piety is a basis of human relations and the source of all virtues. It is well known that we are drawn into the confusion and the vortex of the value systems between our traditional and the other western influenced modes of living, which are caused from the rapid progress of the modernization of our society. Therefore, in order to take the materials necessary for us to do establish the new desirable value system on the movement of social and national educations, the purposes of the study on Hsiao were focused on it`s essence and the educational significance in the classical Confucianism. On the ground of the extensiveness and the abstraction of it`s meaning. Ⅰhave taken the literature approach as the main study method to meet these purposes, and thus the following literalures were selected as the referential materials: They were Hsiao-Ching, Ⅰ-Ching, Chung-Yung, Lun-Yu, Ta-Hsueh, Mencius, Shu-ching, Shih-Chi, Li-Chi, Ch`un-Ch`iu and the others.
Ⅱ. The Essence of Hisiao
The hope of the old self is that the new one will be able to perpetuate the life and activity of the old self down to ten thousand generations, and the new self, if it can fulfil this aspiration. is a filial offspring. The way thus to meet this wish and to succed the parents` tradition may be divided into two aspects: The physical and the spiritual.
The former can again be divided into three factors: 1. The care of the parents; 2. the bearing in mind that one`s own body is something bequeathed to one by one`s parents, and hence the valuing and protecting of it; 3. the duty of a new self to carry on the life of the parents. Further-more, a son should not forget his parents in a single lifting of his own feet, nor in the utterance of a single word. Mencius said: There are three things that are unfilial, and to have no posterity is the greatest of them.
On the spiritual side, filial piety consist, during the lifetime of our parents, in con- forming ourselves to their wishes, and giving them not only physical care and nourish- ment, but also nourishing their wills. while they fall into error, it consist in reproving them: and leading them back to what is right. After the death of our parents, further- more, one aspect of it consist in offering sacrifices to their souls and thinking about them, so as to keep their memory fresh in our mind, Tseng Tzu said,` There are three degree of filial piety. 1. The highest is honoring of our parents; 2. the second is not disgracing them; 3. and the lowest is being able to support them. If a man keep these three in his mind, he will practice every kind of virtue naturally. There-fore, in the Hsiao Ching, filial piety is made the source of all virtues. According to this concept, it is way or the task for the self-perfection in personality. Mencius spoke of an ethical Heaven, and believed that man`s nature is a part of this Heaven. It is the ethological basis for his doctrine that man`s nature is originally good. Thus, it was the greatest task for the traditional Confucians to restore and to cultivate this original, good nature. what the Great Learning (Ta-HsUeh:大學) teaches is: 1. clearly to exemplify brilliant virtue, 2. to love the people, 3. and to rest in highest goodness. further-more, the Jung Yung(中庸), in which Confucius stated clearly his anthological view-point, says: 1. what Heaven confers is called the nature (hsing), 3. the following of this nature is called the way?(Tao: 道), 3. the eg1tivation of this way is called the instruction. Mencius said: Human-heartedness (jen: 仁) is in the mind of man; righteousness (i: 義) is man`s path. The actuality of human-heartedness to serve one`s parents. The actuality of righteousness is to obey one`s elder brother. The Actuality of wisdom(chih:智) is to know these two things and not depart from them. The actuality of propriety (li: 禮) is the ode ring and adorning of these two things. The relation of father with his son is the basis and the center of all their human relations. Therefore, Hsiao is the basic ides of ethical practice. There are many passages in Lun, Yu(論語) which diseess the qualities of jen and Hsiao The word jen(仁), one of the most essential ides in Confucianism, is composed of the character meaning human heartedness, combined with man`s genuine and good nature.
The Hsiao Ching says: The filial piety is the spontaneous consequence of man`s natural disposition, and the manifestation of the characteristics in man`s mind. Hence, it is considered that filial piety caused from man`s original good nature is to sublimate it to jen. Heaven (in this case meaning nature) moves unceasingly. What Heaven originally possessed is ch`eng(誠). Chungyung says: ch`eng is the way of man. Given ch`eng, there is enlightment; given enlightment, there is Ch`eng. Ch`eng is the end and the beginning of all things. Without ch`eng, there would exist no things. Thus ch`eng is the quality of the nature as well as the essence of the way of Heaven. For ch`eng is considered the source of the creative power in the way of Heaven as well as the source of motive power for self-realization in the way of man. Our mind must have something which it pursues with sincerity, before it can be not confused and correct. Wishing to rectify one`s mind, one first seeks for absolute sincerity in one`s thoughts. In the Hsias Ching Confucius said; Filial piety commences with the service of parents; it proceeds to the service of the ruler; and it is completed by the establishment of one`s own personality. Genuinely to practice these virtues of chung(忠) and shu(恕) is genuinely to practice jen. They may be interpreted such as the meaning of exhaustion of one`s self in the performance of equilibrium (chung:中) and the harmony of it stated in the Chung Yung. The Hsiao Ching further develops one`s humanistic moral duty. Making the highest state of the ch`eng does not consist simply in perfecting one`s self, but whereby one also perfect all other things.
In conclusion, it was considered that, 1. the ethological essence of Hsiao is man`s original good nature, ie., pure and true love, 2. it`s ethical essence is righteousness (i: 義), 3. it`s ideal essence is human-heartedness (jen: 仁), 4. it`s formative essence is ch`eng(誠), which stated above as the source of the motive power for one`s self-realization in personality, 5. it`s essence of the purpose is the intention of establishing the perfect peaceful order for the humanistic society. 6. it`s internal essence is sincere respect for man (ching:敬), and it`s moral essence is the source of all virtues. Therefore, it may be regarded as the practical essence of Humanism and the all pervading principle of Confucianism.
Ⅲ. It`s Educational Significance
In the Hsiao Ching Confucius said: Filial piety is the root of all virtues. So that all teaching comes out of it. The teaching of it commences with the service of parents, it proceeds the service of the ruler, and it is completed by the establishment of one`s own personality. The first of these means a positive practice. So as to give a glorious name to the parents; second. A negative avoidance of evil eonduct. So that the parents will not gain a disgraced name. If a man keeps these two in his mind. He will practise all kind of virtue naturally. The Hsiao Ching is a textbook in which filial piety was made the source of all the virtues. Therefore, it is the way of self-perfection as well as self realization in personality. It is regarded as fundamental lesson for all and thus the center part of all the practical activities in the traditional Confucian education. One of the characteristics of Confucianism is to have a common idea of world, state, family, and individual. The root of the world is in the state, the root of the state is in the family. The root of the family is in the individual. Hence to keep the world peaceful. Most of all, we must endeavor to make ourselves perfect in personalities. The ideas for it should be focused on the self-cultivation of person.
In the Lun Yu Confucius said: To be fond of learning is to near to wisdom; to practise with vigor is to be near to human-heartedness; to know to be ashamed is to be near rites (li: 禮). He who knows these three things knows how to cultivate his own person. Knowing how to cultivate his own person, he knows how to lead ethers. Knowing how to lead others, he know how to govern his family, state and then world.
In the explanation of Hsiao Ching, the four beginnings, those were called righteousness(i), human-heartedness (jen), propriety (li) and wisdom (chih), which were necessary essence to perfect one`s person, were focused on the idea of Hsiao. When, having these four beginnings, he says of himself that he is incapable of developing them, he is injure himself. The Ta Hsuch says: Wishing to cultivate one`s own person, one first seek for absolute sincerity in one`s thought. In the Shu Ching it own person, one first seek for absolute sincerity in one`s thought. In the Shu Ching it was said: The mind of the body is unstable; the mind of the spirit is but small. Be discriminating, be undivided, and then you may sincerely hold fast to the mean, Ta Shuch says: The word, the extension of Knowledge lies in the investigation of things; mean that we should apply ourselves to things so as to gain an exhaustive Knowledge of their principles. When one has exerted oneself for a long time, finally a mourning will come when completed understanding will open before one. There-upon, there will be thorough comprehension of all the multitude of things, external or internal, root or branch, cause or effect, and every exercise of the mind will be marked by complete enlightenment. Mencius said: Men are all potentially capable of becoming Sages. On the spiritual side, as stated above, the words, absolute-exhaustive-thorough-complete-perfect, mean that the natures of the idea, the purpose, the process, the method and the system of Confucian Hsiao education, may be focused on meanings of them. Therefore the significances of Hsiao education may be regarded as follows:
① It was the education to establish the whole personality and to perfect all the virtues.
② I was the essentialism in the education of traditional Confucianism.
③ It was depended upon the basis of emotionalism to develop the motives of practical consciousness.
④ It was intended to the humanitarian education in the concept of Confucianism.
⑤ It was intended to the national education to establish the peaceful order for the political society.
⑥ It was the subjective naturalism in the ethological education of Confucianism
⑦ It`s educational purposes and methods were focused on the self-cultivation, self-perfect and self-realization
⑧ It contained the health education in the content of the Hsiao Ching and the daily exercise program in the Li Ching
⑨ It was intended to establish the exhaustive schema, which will never shake, confuse and collapse on any social environment
⑩ It was intended to attain the effects of the all pervading principle on it`s content and activities by the essence of Hsiao
⑪ It was intended to accomplish the synthetic and continuous effect through the education of home, school, society and nation
As considered on the synthetic effects of the study of it`s content, process and method, it is noticed that the education of Hsiao contained the following items:
① the consistence principle in the content
② the postulate of correlation in the content
③ the principle of structure and systematization in the content
④ the postulate of continuity in the content and method
⑤ the postulate of method order in the content and method
⑥ the principle of individual difference in the content and method
⑦ the principle of internalization in the method
⑧ the principle of the effect of group activities in the method
⑨ the principle of reinforcement in the method
⑩ the postulate of self-activity and self-cultivation in the method

목차 (Table of Contents)

• 목차
• Abstract
• Ⅰ. 문제·연구관점·한계
• Ⅱ. 효의 이념적 기초
• 1. 효와 정위
• 2. 효와 성정
• 3. 효와 성론
• 4. 효와 중론
• Ⅲ. 효 이념의 본질
• Ⅳ. 효의 교육적 의의
• 1. 효 이념의 교육적 의의
• 2. 효 교육의 체계와 방법
• 3. 효 이념의 실천항목
• Ⅴ. 결언
• 참고문헌