식민지적 근대문명에 대한 한국 유교의 분기와 이념적 지형 — 일제초기(1900-1910)를 중심으로 —

Abstract

The purpose of this study is to review how the Korean traditional political ideology or Confucianism and its subjects or Confucian scholars faced the colonial modernization, namely discuss how the Confucian scholars were split during Korea's early modernization and what was their ideological map. In other words, this study aims to examine 'the changes of the traditional Confucianism and its scholars at the beginning of the colonial modernization in Korea.' For this purpose, in the second chapter the researcher reviews Japanese colonists' policies for the Korean Confucian scholars in view of their scheme of colonizing Korea. Since such policies were designed and implemented at the earlier stage of colonization, they purported to turn the Confucian scholars into a pro-Japanese group. To this end, the Japanese colonists attempted to intervene in appointment of Confucian scholars to officials, organize pro-Japanese Confucian groups, grace them with titles or reward them, degrade and incapacitate the traditional national/local education institutions. In the third chapter, the researcher examines the split and ideological map of the Korean Confucian scholars and thereby, divides them in large into 'Keep Righteous and Reject Wrong' group and 'Enlightenment' ideologist group. The former group is redivided into 1) 'Armed Resistance' sub-group (Choi Ik-hyun/ Yu In-seok) and 2) 'De-political Hermit' sub-group (Cheon Woo/ Kwak Jong-seok), while the latter group is redivided into 3) 'Enlightenment Resistance' sub-group (Park Eun-sik/ Lee Seung-hee). Then, the researcher comparatively analyzes each sub-group's cognitive logic about the colonial modern civilization. Sub-group 1) recognized that Chosun dynasty and Confucian political order was equal to a world of genuine civilization and therefore, that Japan and West were barbarian worlds based on materialism. In short, their view of Japan's colonial modernization was logical. Some scholars of sub-group 2) recognized the imperial nature of modern civilization but most of them employed 'tidal wave' and 'comfortable life' theories of Confucianism to sit back from Korea's colonial modernization actually. Sub-group 3) basically recognized the universal value of Confucianism, arguing for 'modernization of Confucianism' based on the 'frequent change' logic of Confucianism. Instead, they criticized Japan's colonial modern civilization logic in view of moral civilization of Confucianism.