Abstract

Literature is based on the contemporary discourse. Although the origin of the ‘filial piety’ ideology has a long history of convergence until the Three Kingdoms period, it is in the late Joseon period that it is enjoyed by many people of the contemporary and it became a narrative literary genre. In particular, is a work that can discuss the value as a discourse in relation to its long life force in that it has a strong expanding power that continues until the modern era. Hwang Seok-young's is a re-creation of the classic , and it is a work to be discussed in relation to the process of the change of the discourse of ‘filial piety’ ideology in that the background space is extended to Asia Mediterranean rather than Joseon. As for the background, the aspect of the discourse that changes due to the change of the spatial background of are similar to that of Hwang Seok-young's and its starting point should be discussed in relation to the spatial background. Despite the fact that studies on the existing have been studied with emphasis on the relation with the traditional narrative, the necessity of such research is raised in that the difference of the spatial background can not be linked with the inner narrative and discourse. The 'Asian Mediterranean' paradigm seeks not to view one space centered on the nation, but to focus on the functional flow in that space. This work, in which the central character of 'Simchung' is the center of human movement in the space, is therefore the most effective way to understand this space from the perspective of microsociology. The 'Odyssey of prostitution' view, which is revealed on the surface of the work by the author, can reveal the surface of the narrative, but it cannot read the process of changing the paradigm in connection with space. At the time when the paradigm of the period changes from tribute trade to treaty trade, each space makes different choices according to the historical and cultural backgrounds of each region, and the lives and thoughts of the central characters who she had met in such spaces changed Simchung. Although the 'filial piety paradigm' of the classic seems to disappear at the beginning of the work, the filial piety paradigm did not disappear but change. should be read as a narrative of salvation of 'filial piety' paradigm beyond the narrative of salvation to 'filial daughter', and as a salvation narrative of the Asian Mediterranean space called Joseon that created such a paradigm. In Foucault's , self-consideration and care for oneself is refused to be the object of the other, and declares that man should exist only for themselves, self-object. However, 'self-consideration' is no longer a matter of finding truth in the subject. The important thing is that armed with truth which is not in subject. In other words, the quasi-subject that Foucault speaks not only resists being the object of power, but also the object of reason for rational subject. It is also a subject to resist. It is not a modern subject, a subject who recognizes oneself, but a subject who makes oneself through the truth that was not found in the subject. After leaving the road as a ‘filial daughter’, Chung, who came back after a long, long journey, was able to come back with the truth of the time and space in which it created the ‘filial piety’ at the same time as the subject who survived on her own. We can find out the truth in a lonely way of Simchung why so ‘filial piety’ ideology should be strong, and why is it that Joseon had to walk into the history of the humiliation of colonialism.