일제 식민지기 국가신도의 국민도덕화 담론에 관한 소고(小考) - 경성제국대학 윤리·종교 부문 장서를 중심으로

Abstract

One of main themes in religious study of Japanese occupation period is Shinto shrine worship. Previous researches about shrine worship have been focused on the compulsion of shrine worship by Christian researchers. However, what is ‘shrine worship’? It is to clap hands and bow down to the gods of shrines before ones pray. In 1930s, such simple Shinto ritual had been extensively forced into Koreans and Taiwanese with the aim of Japanization. So, shrine worship should be considered as a kind of ‘the pledge of allegiance,’ and the relationship between State Shinto and the discourse of Japanese national morality should be studied to understand how shrine worship had been changed as the pledge of allegiance. Therefore, the purpose of this paper is to examine how State Shinto could be national morality or how rituals of State Shinto could be the pledge of allegiance, considering the relationship between State shinto and the discourse of Japanese national morality. The research subject is books of morality section and Shinto section among book collection of Keijo Imperial University. The results of this study are like following. First, Japanese national morality can be defined as serving the Japanese emperor as a father in the perspective of filial piety‒centered Confucianism and holding a memorial service for Japanese emperor's ancestors as Japanese citizen’ duty. Such Japanese national morality had been used as the discourse of Japanese spirit to fight against Western ideas until 1920s and as the discourse of ‘the Imperial way(皇道),’ a guiding principle to construct the greater east Asia co‒prosperity sphere since 1937. Second, Japanese national morality is related to morality of State Shinto. In other words, Shinto is the behavior rules of Japanese gods and ancestors after Japan was founded according to Amateras’ order. Japanese descendants had followed such rules to emulate their good behavior, so that Shinto had became the national morality. Shinto was begun by Amatera’s order that instructed Ninigi living in the sky to descend toward Japanese land, and Ninigi’s descendant became emperors of Japan. And then, it had been developed as Gukche(國體), a political system of a nation. Such Japanese political system means that Japanese people form a big family, respecting imperial family as their parents. It is called as ‘Gukche Shinto,’ as a result, ‘Gukche spirit’ becomes Japanese national morality. Third, as Gukche Shinto(a type of State Shinto) is a national ritual, Shinto shrines are a place where Japanese people practice the national morality such as respecting gods and ancestor spirits and returning their’ favor. As a result, rituals in Shinto shrines became the pledge of allegiance as ethical obligation returning national ancestor spirits’s favor. Under the war basis of 1930s, the policy making Japanese was enforced to mobilize a sense of loyalty and supplies. And such assimilation policy was carried out by public education or practice of rituals of State Shinto such as Shinto shrine worship. Like this, intellectual discourse influenced on a policy decision of colonial government. Therefore, I hope that book collection of Keijo Imperial University, which played key roles in production of colonial knowledge, would be used for future study of colonial policy.