17,18세기 중화담론의 주체성 반성

Abstract

The Sinocentrism of the Joseon Dynasty in the 17th and 18th century is a product of opposition to the barbaric hegemony of the Qing Dynasty. With cultural pride in the Chinese culture, ideologists of Sinocentrism in Joseon boasted that it inherited the collapsed the Chinese empire. But in actuality, Sinocentrism in Joseon was merely a concept that reconstituted the ideals of Sinocentrism and the desire of the subject in an irrational world. In reality, Joseon could not be a subject of Sinocentrism and did not possess the subjectivity factor to achieve self-realization by actively engaging in Sinocentrism. Even after the collapse of Sinocentrism, Joseon adhered to the former's culture and order, and regarded this as loyalty. Chunchudaei(the confucian thought of righteousness), on which Jonjuron (respect for the Zhou Dynasty) and Daemyeongeuiri (loyalty to the Ming Dynasty) are based, was a moral logic that generalized the exclusivism and hierarchy of Jonjuyangi (the ideology that demands admiration to the Zhou Dynasty and ostracism of the barbarians) with the principle of Jeongmyeong (rectification of names). Sinocentrism in Joseon treated Sinocentric ideology as the absolute standard, suppressed the originality or the uniqueness of Joseon, and was subordinate to the Sinocentrism of the Zhou and Ming Dynasties. Sinocentrism in the Joseon Dynasty did not indicate Joseon embracing Sinocentric culture, but rather, implied that it was a deceptive subject that overthrew its own uniqueness and wished to be part of China. The loyalty to the disappeared Chinese empire made Joseon faithful to the notional China, and the deceptive subjectivity isolated Joseon from the actual Joseon and its neighboring world. It was the authorities in reality that led the Sinocentrism discourse. The royal family and Noron (ruling elites) used Jonjuyangi and Daemyeongeuiri to consolidate its power and legitimacy.