20세기 이후 중국에서의 封建 담론의 추이에 대한 학설사적 검토

Abstract

The fengjian(封建), referring to ‘the enfeoffment(封土建國)’ in ancient meaning, also had an implication with the meanings of heredity, lord economy and aristocracy. Not much about its meanings had changed until the middle of the 19th Century, even though the system of fengjian no longer took the leading position because of the continuous consolidation and development of autocratic monarchs in ancient China since the Qin and Han Dynasties. The view of fengjian at that time, therefore, could be regarded as a ‘classical view of fengjian(古典封建觀)’. Since the middle of the 19th Century, however, some of Westerners living in China and Chinese intellectuals began to connect the concept of fengjian with Western political systems to give a broad range of values of its implications. During this process, it was a pattern of ‘fengjian≈feudalism’, which was known to Japanese Intellectuals later, that emerged. As a system in the Middle Ages, feudalism has something in common with the system of Three Dynasties in China, while being similar to the Kobugattairon(公武合體論) in the late Edo Period in Japan. Because of this, fengjian and feudalism formally began to be translated into each other in Japan since the Meiji Restoration. In addition, such Japan’s viewpoints of fengjian were accepted by Chinese intellectuals again as a ‘semiclassical view of fengjian(半古典封建觀)’ at the beginning of the 20th Century. As the concept of fengjian and feudalism was mixed during the New Culture Movement, fengjian became synonymous with ‘pre-modern’ or ‘backwardness’, which implied that the concept of fengjian has begun to be more universal in China. In particular, according to the influence of an introduction of Leninism to China in the 1920s, another view of fengjian distinguished from the classical and semiclassical one was formed, which could be called ‘a universal view of fengjian(新式封建觀)’. The fengjian(封建), referring to ‘the enfeoffment(封土建國)’ in ancient meaning, also had an implication with the meanings of heredity, lord economy and aristocracy. Not much about its meanings had changed until the middle of the 19th Century, even though the system of fengjian no longer took the leading position because of the continuous consolidation and development of autocratic monarchs in ancient China since the Qin and Han Dynasties. The view of fengjian at that time, therefore, could be regarded as a ‘classical view of fengjian(古典封建觀)’. Since the middle of the 19th Century, however, some of Westerners living in China and Chinese intellectuals began to connect the concept of fengjian with Western political systems to give a broad range of values of its implications. During this process, it was a pattern of ‘fengjian≈feudalism’, which was known to Japanese Intellectuals later, that emerged. As a system in the Middle Ages, feudalism has something in common with the system of Three Dynasties in China, while being similar to the Kobugattairon(公武合體論) in the late Edo Period in Japan. Because of this, fengjian and feudalism formally began to be translated into each other in Japan since the Meiji Restoration. In addition, such Japan’s viewpoints of fengjian were accepted by Chinese intellectuals again as a ‘semiclassical view of fengjian(半古典封建觀)’ at the beginning of the 20th Century. As the concept of fengjian and feudalism was mixed during the New Culture Movement, fengjian became synonymous with ‘pre-modern’ or ‘backwardness’, which implied that the concept of fengjian has begun to be more universal in China. In particular, according to the influence of an introduction of Leninism to China in the 1920s, another view of fengjian distinguished from the classical and semiclassical one was formed, which could be called ‘a universal view of fengjian(新式封建觀)’. Key words : fengjian, the exposition about the fengjian, feudalism, a semiclassical view of fengjian, an universal view of fengjian, The Debate on Chinese Social History, Mao Zedong, the theory of Chinese feudal society It is important to pay attention to Mao Zedong if we want to understand the infiltration of the ‘universal view of fengjian’ into the whole of China. Mao was not the first one to popularize this view, but he finally accepted it and made it into his own point, thus playing a key role in the further popularization of it. Meanwhile, in the 1930s, ‘The Debate on Chinese Social History’ took place to clarify the nature of Chinese society. As a result, fengjian was conceptualized as referring to all dynasties from the Qin to the Qing in China, meaning that the theory of Chinese feudal society was formally established. However, this theory, been criticized by researchers in China after the reform and opening-up, is being revised to this day.