조선의 ‘황도유학’ 전개 과정과 일본제국주의의 확장

Abstract

The Japanese government felt a crisis in the emperor system and the national integration of “democracy” in the 1920s. The government strengthened “national morality” through “measures for the promotion of Chinese literature” in which the public considered “the emperor with filial piety” and gave their “loyalty” to the nation. The establishment of Daito Bunka Gakuin(大東文化學院) and the appearance of the concept of “Japanese Confucianism” unfolded in this social background. As Japanese imperialism attempted to expand into Manchuria in the 1930s, “Whangdo Confucianism” spread into Colonial Joseon, Taiwan, and Manchuria under the name of “Eastern ethics.” “Whangdo Confucianism” was “Confucianism purified to Whangdo and the political system of Japan,” which was identical to the goal of Daito Bunka Gakuin, and it contained the concept of “kogaku” (皇學) as it stood. The realization of such “Whangdo Confucianism” was conducted under strict discrimination between “inland” Japan and other areas, and various formalities functioned as its embodiment. Joseon’s “Kyonghakwon” was a space to which everybody had free access. But “Yushima Seido” was used as the base for Sibunkai (斯文會) of which a Japanese prince of the blood was in charge. People of all ages could walk around in the “Munmyoseokjeon(文廟釋奠)” of Kyonghakwon while the status of the memorial ceremony of Confucius of Yushima Seido was significant enough for Pu-yi of Manchukuo to visit to pay their respects. Kyonghakwon’s Ritual for Confucius was degraded to be “something to see” rather than a prestigious ceremony, and it was introduced in various tourist guidebooks in Japan. With the expansion of Japanese imperialism, "Hwangdo Confucianism" gradually rose in its authority, but after Japan's defeat, its name disappeared like mirage. After the liberation of Korea, Kyunghakwon of Joseon is also remembered as the traditional institution of Confucianism, as it has returned to the old name of Sungkyunkwan. These examples give us a look at the relationship between 'tradition' and the colonization and give us a critical view of the status of the traces.