1930년대 조선학 운동가들의 ‘실’담론과 ‘실학’개념의 형성 Ⅱ - 안재홍과 문일평의 ‘실사구시학’의 변주

Abstract

The sil(實) discourse or silhak(實學) notion of Joseonhak(朝鮮學) of Anh Jae-hong, and Moon Il-pyeong were all based on the nationalism ideologies, they showed a significant difference from the nationalism as they reflected the 1920s’studies or the contemporary socialist school’s silhak and study of Joseon. They were all based on nationalism and accepted Jeong In-bo's concept of Silhak. Anh Jae-hong agreed with the Jeong In-bo’s thoughts about the nationalism ideologies and academic perception, and joined the Joseonhak movement. He defined Joseonhak as a study that searched for the unique characteristics of Joseon from the perspective of Joseon people, which was a narrow concept, rather than a broad one seeing Joseonhak as a study of all things related to Joseon. He thought that the principal actor of Joseonhak was Joseon, and set the goal and task of Joseonhak as to re-examine the uniqueness of Joseon culture and to contribute to the global culture thereby. Anh Jae-hong suggested two methodologies to study Joseonhak. One was to examine the systematic trends of politics and economy through objective statistics and indicators of the contemporary society, and to investigate and research the history, culture and tradition of the past in a scientifical manner. His study of Jeong Yak-young fell in the latter category. Anh Jae-hong understood silhak as practical‘economics’ and ‘study of silsagusi(實事求是)’ and was engaged in a scientific examination to look for similarly with the western modernism. He compared Jeong Yak-yong’s political-economy approach with the theories of Morgan and Rousseau, and thereby demonstrated that Jeong Yak-young had the ideological structure of modern nationalism, liberalism, and social democracy. This was a step forward from Jeong In-bo’s Joseonhak study. Unlike Jeong In-bo and Anh Jae-hong, Moon Il-pyeong did not regard Jeong Yak-young as the top scholar of Joseon, and understood silhak as a study different than Joseonhak. He focused on the originality of Joseon, more than Anh Jae-hong, and argued that King Sejong the Great was the representative of the mind of Joseon and the study of Joseon conducted in Hanguel was the pinnacle of Joseon mind. He participated in Dasan commemoration project as one of the initiator. In doing so, he learned about Jeong Yak-yong’s silhak from Jeong In-bo and valued Jeong Yak-yong as a revolutionist and defined silhak as the study of ‘silsagusi’. However, as he exchanged ideas with Choi Nam-seon and Lee Byung-do, he redefined silhak as a study of practicality and positivism. Positivism was rarely adopted by Jeong In-bo as he was critical toward the ideology of positivist historiography of the time. On the other hand, Moon Il-pyeong accepted different explanations about silhak of the time, including gyeongsehak, study of silsagusi, and study of practicality and positivism, and made endeavors to popularize the understanding of history and culture of Joseon.