‘동학(東學)’ 개념 탄생의 사상사적 의미 – 창도(創道)에서 창학(創學)으로-

Abstract

This paper aims to explore two problems. First, while existing studies acknowledge that the two-year period from the spring of 1860 to the first half of 1862 is a very important period in the history of Eastern Learning [東學, Tonghak], there has been no concrete study on how Choi Je-woo's thoughts changed during that period. This paper tries to explore the historical significance of Choi Je-woo’s ‘creating a new Learning [創學].’ First, We divided the two years into ① the period of creating a new way in Gyeongju (1860.04~1861.02) ➡ ② the period of propagation of virtue in Gyeongju (1861.03~1861.11) ➡ ③ the period of creating a new learning in Namwon (1861.11~1862.03), and then compared and examined the writings of each period. First of all, in the writings of the period of creating a way in Gyeonju, the Yongdamga [龍潭歌] and the Ansimga [安心歌], the core terms that represent Eastern Learning did not appear, and Choi Jae-woo’s experiences and revelations from Hanulnim (Lord of Heaven) were the main narratives. Next, the Podeokmun [布德文] and the Kyohunga [敎訓歌] written during the period of propagation of virtue in Gyeongju showed more developed characteristics than before, but especially in the Kyohunga, there was a growing interest in learning [學] as a concrete way to realize the Way. Lastly, the writings during the period of creating a new learning in Namwon, Dosusa [道修詞], Kwonhakga [勸學歌] and Nonhakmun [論學文] inherited the characteristics found in the Kyohunga. In particular, in the Nonhakmun, for the first time, the expression ‘cultivate one’s heart and correct one’s life force [守心正氣]’, which represents the theory of cultivation of the Eastern Learning, appeared along with the word ‘Heavenly way [天道]’, another name for the Eastern Learning. Second, We examined the historical meaning of Choi Je-woo’s creating a new learning, focusing on the concepts of ‘Eastern [東]’ and ‘Learning [學].’ The Learning proposed by Choi Jae-woo was a shift from the oral to the literature as the shift from fragmentary expressions to an abstract and metaphysical system of knowledge. In addition, for the ‘East’ in the the Eastern Learning, he advocated broadly referred to ‘East Asia’ but narrowly to ‘here in Korea’ as distinguished from China. The knowledge system was the Eastern Learning as Korean Learning.