만민(萬民)에서 개인(individual)으로의 전환 - 개항 전후 외래 문명의 수용과 변용의 맥락에서

Abstract

In this article, I would like to trace the process in which personal consciousness came into being in the Chosun society before and after the opening of ports under the influences of western thoughts inclusive of Catholicism and Protestantism. In the birth of personal consciousness the intensive process was reflected in which the status-based Chosun society had been stirred and in which the people had begun to claim more rights for freedom, equality, property, etc. I think it is crucial to simultaneously grasp two aspects in the process of shaping personal consciousness in the following: 1) the neo-Confucian ideology that had supported the status system in the Chosun society was criticized from the inside, so that the platform could be prepared on which all people should be regarded as equal; 2) the consciousness appeared that each person should be respected as the subject of independent judgment and action. In order to analyze these two inter-related sides of personal consciousness, I make an intellectual-historical approach to the thoughts of the intellectuals in which they have articulated their own concepts of personal consciousness. Even before the opening of ports, personal consciousness sprouted in the thoughts of Jung Yak-Yong, Choi Han-Ki, Choi Je-U, etc. They felt themselves challenged by the Catholicism and western civilization. They implicitly criticized the neo-Confucian worldview and attempted to settle new philosophical or religious basis for understanding a person and reforming the Chosun society. Jung Yak-Yong interpreted the concept of perseverance in Zhongyong in his own singular way, so that he could grasp a person as the autonomous subject of ethical judgement and action. In his own Qi-based philosophy Choi Han–ki interpreted Qi as communicating and life giving power and presented ethics of community in which all people are equal and cooperative. The founder of Donghak religion, Choi Je-U, embraced the profound thought that each person bears and serves to Got in his heart and that he should carefully see into his own heart. In this way he established a very high level of personal consciousness and gave a solid ethical foundation for respecting human dignity. After the opening of the port, western ideas and civilization were introduced in earnest. Young generations of elites who had studied and observed western thoughts and institutions in overseas wanted to reinforce national sovereignty through establishing civil rights. Yu Kil-Chun, who had developed systematic discourses on freedom and equality of individuals, demanded that individual rights be guaranteed by laws. According to him it must be the greatest responsibility of the state to protect individuals' body, life and property by laws. The Christian converts and intellectuals like Soh Jai-Pil and Yun Chi-Ho insisted on that the ruling ideas and institutions should be radically changed in order to strengthen the country. For them it must be the starting point of all reforms to recognize and guarantee individual freedom and rights. Even the lay people, who had converted to Protestantism, showed deep consciousness of innerness. They felt themselves as persons standing before God (person coram Deo). As such a person everyone should make a right relationship with God and his neighbors. In this respect, the meaning of repentance and confession of sin and guiltiness at the times of the great revival must be newly illuminated.