3·1운동의 정치사상에 나타난 ‘정의’와 ‘평화’

Abstract

Political thought of 3․1 movement need to be reinterpreted from a broader viewpoint as well as from the viewpoint of resistance and nationalism. This study aims to elaborately read the meaning of broadly spoken political languages at that time, including ‘justice and humanity,’ ‘liberty and equality,’ ‘national determination,’ ‘oriental peace’ and ‘world peace.’ Minute and objective grasp of those languages will be possible when topos and imagination regulating political thought of 3․1 movement considered. Political/moral languages implying ‘justice’ and ‘peace’ complied with both world historical universality and national historical particularity, carried on the levels of ‘nation-world,’ ‘Korea-Japan’ and ‘Empire-Colony.’ Commonplaces related to ‘justice’ and ‘peace’ functioned as topos, composing core concepts of 3․1 movement. Finding, collecting, sorting and interpreting those commonplaces of the times will disclose the logic and mentality of 3․1 thought. Korean intellectuals displayed strong optimism at the general trend of the world, which meant ‘rebuilding the world by way of justice.’ At the nation-world level, new tide of the world after WWII provided Korean activists with the orientation of considering mutual assistance more than mutaul competition, and understanding nationalism from the viewpoint of liberalism more than that of realism. ‘Reconstructing the world’ was understood as a promise to realize ‘justice and humanity’ and accomplish ‘perpetual peace.’ At Korea-Japan level, ‘justice and humanity’ laid a basis for criticizing Japanese illegal annexation of Korea and brutality of its colonial rule, and for justifying the chastisement of Japan. The commonplace ‘justice and humanity’ was often accompanied by political languages such as ‘all nations’ or ‘international public opinion’ for objective justification. ‘National determination,’ a represention of subjectivity and independence, was also a commonplace championing the causes of ‘oriental peace’ and ‘world peace.’ While ‘national determination’ for ‘justice and humanity’ and ‘liberty and peace’ was based upon moral principle, that for ‘oriental peace’ and ‘world peace’ depended upon geopolitical principle. While the idea of independence relying upon the regional balance of power functioned effectively as a logic for criticizing Japanese imperialism, ‘international peace’ or ‘world peace,’ imagined through such peace institutions as ‘peace conference’ and ‘the League of Nations,’ was often uttered, producing the liberal image of ‘international cooperation.’ Conceptions of ‘justice’ and ‘peace’ based on the idea of natural order, however, declined rapidly with strengthening structure of ‘Empire-Colony’ since the Manchuria Incident. The Hobbesian image of international society replaced the Grotian or Kantian image of mutal assistance, defining ‘justice’ and ‘peace’ from the viewpoint of ‘power.’