본고는 금남(錦南) 최부(崔溥)(1454년~1504년)의 『표해록(漂海錄)』을 통해 중국에 표류한 최부 일행이 어떻게 살아 돌아왔으며, 중국에서 그의 사림의식과 유교적 경세론이 어떻게 펼쳐졌는가를 살펴본 것이다. 최부는 나주출신으로서 처가를 따라 해남으로 이거하였다. 상경하여 김종직(金宗直)이나 김굉필(金宏弼) 등 사림파 지식인들과 교유하였고, 과거에 급제한 이후에는 성균관이나 사헌부, 홍문관 등 학문과 언론 기관에서 봉직하였다. 그는 성종 18년 9월 제주도의 추쇄경차관(推刷敬差官)으로 파견되어 업무를 수행하였는데, 부친상을 당해 성종 19년 1월 3일 나주로 돌아오던 중 바다에서 태풍을 만나 중국 절강성(浙江省)에 표착하였다. 14일 동안의 사투 속에서도 배가 크고 튼튼하였고, 선원들의 항해 능력이 뛰어났으며, 최부의 지리에 대한 지식과 상황에 대처하는 능력이 뛰어나 생존할 수 있었다. 그는 절강성의 도저소(都渚所)와 소흥부(紹興府), 항주부(杭州府)를 거치면서 3차례에 걸친 조사를 받았다. 왜구가 아니라 표류민이며, 조선의 관인임을 확인하기 위해서였다. 그는 이 과정에서 호송관을 비롯한 많은 지식인들과 접촉하여 자신의 유학사상과 경세론을 전개하여 깊은 감동을 주었으며, 북경(北京)을 거쳐 귀국하였다. 최부는 성균관에서 수학한 이후 김종직과 그의 문인들과의 교유를 통해 사림으로서의 의식과 유교적 정통론을 확립하였다. 그는 『소학(小學)』의 실천을 중시하고 음사(淫祀)를 배격하였으며, 『동국통감(東國通鑑)』의 사론(史論)을 통해 군신간의 의리를 주장하였다. 그리고 『동국여지승람(東國輿地勝覽)』의 개찬에 참여함으로서 박학의 기풍을 함께 갖추었다. 최부의 의리에 바탕을 둔 실천적 학풍은 표해와 송환과정에서도 그대로 표출되었다. 그는 유교적 예속을 중시하여 송환과정 내내 상복을 입었으며, 일행들에게 상하존비(上下尊卑)의 읍양진퇴(揖讓進退)하는 예절을 갖추게 하였고, 사장보다는 경학을 중시하였다. 중국인들에게도 조선은 기자조선 이후 유교이념에 따라 통치되고 있으며, 향교를 세워 백성들을 교화하고 있고, 일상생활도 주자가례에 의해 시행되고 있다고 하였다. 그리고 곳곳에서 이단관을 표출하여 중국인들이 숭배하는 불교와 도교, 민간신앙에 대해 비판을 가하였다. 이는 성종 대 사림으로서의 최부의 유학사상을 잘 드러내 주는 것이었다. 또한 최부는 표해와 송환과정에서 유교적 경세론을 제시하였다. 그는 표해에 대한 대비책으로서 선박 제조기술을 개선하고 신분을 확인할 수 있는 신표를 발급해야 하며, 외국인과 대화가 가능하도록 통사(通事)를 설치하자고 건의하였다. 그리고 강남지방의 풍속의 순후함은 경제적 번영과 밀접한 관련이 있다고 보아, 상업 활동이나 부의 축적을 긍정하는 사고를 보였다. 그는 특히 중국의 대운하 운행과 수차 이용에 감탄하였는데, 당시 조선이 논이 많아지고 있는 사실을 고려하여 수차 제작기술을 적극적으로 익혔다. 그리고 정치적으로는 국왕은 경연에 힘써 학문과 덕행에 힘쓰고 널리 여론을 청취해야 하며, 환관이나 권신의 정치 참여를 배제해야 한다고 하였다. 이는 백성의 교화를 위해서는 향촌사회의 안정이 뒷받침되어야 하며, 사림의 견지에서 훈구 세력의 권력남용을 비판하는 성격을 지닌 것이었다. 이처럼 『표해록』을 통해 알 수 있듯이 사림으로서의 의식을 갖고 있었던 최부는 연산군 대에 이르러 훈구세력이나 외척, 환관 등의 권력남용과 폐해를 적극적으로 비판하였다. 그리고 『표해록』은 호남 지역의 학풍에도 끼친 영향이 적지 않아서 중종 이후 호남지역 사림들이 절의와 유교적 경세론을 동시에 추구하는 경향을 갖게 하였다.

This study investigates, by examining Geum-Nam Choi Bu`s 『Pyohaerok (Record of a Cast Away)』, how Choi Bu and his entourage survived and was brought back after being cast away on the coast of China. In addition, a closer look will be taken at how his Confucian ideas and theories of governing fared in China. Choi Bu, a native of Naju, would later follow his in-laws to Haenam. After moving to the seat of the government, he would form close ties with intellectuals of the Sarim faction such as Kim Jong Jik and Kim Goeng Pil. When he passed the state examination he would be appointed to academic, or public relations departments like Seonggyungwan, Saheonbu, and Hongmungwan. In the 18th year of King Seongjong`s reign, while Choi was dispatched to Jejudo as an administrator he tries to make his way back to Naju, on January third in the 19th year of King Seongjong, on account of his father`s death. However, he was met with a fierce storm out at sea which caused him to be washed ashore on the coast of Zhejiang Province of China. He was able to survive the fourteen day ordeal battling the storm in that the ship proved to be strong enough with competent crew on board together with Choi`s geographical knowledge and his ability to improvise. In Zhejiang he was handed over to three different jurisdictions, Taizhou, Shaoxing Fu, and Hangzhou Fu, during which he was interrogated three times. The object of these inquiries were to confirm his status as an official of Joseon who had been cast away and that he is not in any way associated with Japanese pirates. During these proceedings Choi came in contact with many Chinese intellectuals including his escort. Choi conveyed his Confuician ideas and his theories of governing to those who came before him which, effectively made a lasting impression. He would later return home via Beijing. Choi Bu was associated with Kim Jong Jik, and he shared Sarim`s ideas. He was all for putting principles of 『Sohak』 into practice while denouncing Eumsa and promoted the sense of honor between sovereign and subject citing historical treaties such as 『DongGukTongGam』. He would also participate in reissuing 『DongGukYeoJiSeungRam』 further demonstrating the range of his erudition. Choi`s insistance on practicality of academic tradition based on sense of honor is displayed to the full in his repatriation proceedings. His regard for Confucian proprieties were such that he would wear the sackcloth and ashes all through the repatriation proceedings while instructing his entourage to observe courtesy of the highest standards. Moreover, he was wholly favourable to studying the Confucian classics than pursuing literary activities. Choi would have the Chinese believe that Joseon was governed based on Confucianism since the time of the Gija Joseon and that it was edifying the masses through setting up HyangGyos while everyday life was governed under the auspices of JuJaGaRye. Furthermore, at various quarters, he would criticize China`s tendency of worshipping not only Buddhism but Taoism and folk beliefs. Such incidents reveal Choi`s Confucianist disposition as Sarim during the King Seongjong`s reign. Also Choi Bu would relate his views on Confucian theory of Governing during repatriation proceedings. He would argue that initiatives concerning castaways were needed. In particular, he stressed that enhancement of shipbuilding skills was called for and that personal identification should be issued. He also suggested that interpretation services should be established to enable communications with foreigners. Additionally, Choi recognized that generosity of the Gangnam region had a lot to do with economic prosperity of the place, thus taking note of the commercial activities and accumulation of wealth in positive terms. Notably, he marvelled at China`s use of canals and waterwheels. As he was well aware of the fact that the rice paddies in Joseon at the time were starting to expand, he was committed to learning how to construct waterwheels. On the subject of politics he stated that the sovereign should be dedicated to furthering academics and civic virtues while keeping his ear to the ground. He further stressed that eunuchs and powerful courtiers should be banned from setting their foot in politics. He insisted that for the edification of the masses to take place, stability of country districts was a prerequisite. These thoughts directly reflected Sarim`s standpoint of criticizing Hungu coalition`s abuse of power. As we can surmise from 『Pyohaerok』, Choi Bu, who shared Sarim`s temperament, would condemn the abuse of power and its consequences brought on by the likes of Hungu faction, maternal relatives of the King, and eunuchs. 『Pyohaerok』 also exerted considerable influence on the academic traditions in the Honam region. Thus, after the King Jungjong`s reign, Sarims of the Honnam region would put emphasis on fidelity to one`s principle while aspiring to become more erudite.