As a monumental collection of vernacular short stories in the history of Chinese literature, Sanyan expresses the social life and people's thoughts and emotions during the process of modernization transformation in an eclectic and diverse manner in China in the late Ming Dynasty; the world described in it contains the natural love for sex, the unbearable heart from the bottom of people‘s heart, the sincere heart that is loyal to the heart, the frank heart while facing the cruel reality, and the equal heart which goes beyond dignity; Ordinary people begin not to blindly follow the rules of law and ethics, but to use their simple “conscience” to tell right from wrong, good from evil, beauty from ugliness. The awakening of this kind of subject consciousness has the significance of modern spirits with distinct features of subjectivity, individuality, secularization, equality consciousness, budding democracy, simple and fraternal love. These features not only witness the historical trend of the late Ming society transforming into modern times, but also confirms the internal nature of China's modernization transformation, and its national characteristics of moderation, harmony and flexibility with rich and vivid literary texts. While Feng Meng-Long, in his short stories Sanyan, creates a world of the subjectivity space opened by Wang Yang-Ming’s philosophy of “mind as truth” and “to conscience”; and brings, with “emotional education” and “popularity”, the world new values of the new citizens, and a new way to experience the “feeling” of individual life; and therefore transforms people's ideas and concepts from the bottom up and promotes the renewal of the cultural soil.

Under the new social background of the close relationship between intellectuals and businessman in the Ming Dynasty, “Sanyan and Erpai” broke the role design paradigm of opposition between intellectuals and businessman and shaped it in the works the new role of the integration of intellectuals and businessman. The design of this role is a true reflection of the convection phenomenon of social scholars and merchants at that time, and has new characteristics of the times. Different from ordinary intellectuals and ordinary businessmen, they have all experienced the choice of seeking official positions and doing business at the same time in their lives. They have the same skills in terms of mannerism, business spirit, and management wisdom. Different characteristics of the general merchant roles portrayed in literary works. In the late Ming Dynasty, the dual social characteristics of respecting Confucianism and respecting officials at the same time attaching importance to the commodity economy were the social roots of the author's design of this role. This role was also of practical significance on the stage of the real society at that time.

이 논문은 첫째, 明末 전후의 진보적인 儒者는 ‘治生’을 긍정적으로 바라보았고, 심지어 치생이 ‘財富의 분배(증여)’와 상반되는 것이 아니라 증여를 실천할 바탕이라고 인식했음을 밝힌다. 그리고 명말의 단편소설집『三言二拍』의 작가 ― 馮夢龍과 凌濛初는 그들의 저술 목적 이 敎化에 있고 通俗적 수단을 지향한다고 했는데, 이러한 의식 기저에는 ‘치생’ 욕구와 ‘증여’ 의식이 함께 교차함을 밝혔다. 둘째, 그러한 치생과 증여의 의식이 『삼언이박』에서 문학 적으로 형상화되어서 배려, 구원, 적선, 환원 등의 다양한 ‘증여’ 서사가 펼쳐짐을 밝힌다. 아울러 여러 ‘증여’ 서사를 지배하는 의식의 기저를 규명하여 재부의 축적과 재분배가 어떻게 문학적으로 담론되는지를 밝혔다.

The paper is that studied the lower­class values reflected in 《Sanyan》 and 《Erpai》 which were published in some drawing papers in the end of Ming(明) era. Among them, the lower­class, are mainly small size merchants, handicraftsmen, labor workers, the unemployed, and rude Xiake from the urban communities. Those who ran away from the urban were only struggling for living with their privileges curtailed; that is accumulation of capital and chance of education. First of all, they never gave up the desire to advance from their difficulties and longed to realize the justice of the society. The Xiake created a figure to realize their ideal, a person who spoke for the lower­class. The Xiake was a hero of the lower­class eliminating social absurdities and moral corruption from the society and embodying in the righteous communities. Their ethics was prominently low by both economical wants and loss of education. They seemed to carve for themselves just to live recklessly. They didn"t also feel remorse for their crimes and reflect on their doing bad acts; abductions, extortions, deceptions, and violations. The ethics of them no longer existed. Their life was controled by both the sense of the survival, and just the advantages. Therefore, the social confusions incurred the lower­class laid in front of them could not easily be solved.