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초록· 키워드
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As a nationalist of colonial days, Han yong-un had thought as follows about nationalism and modernism.
First, Han yong-un was in anguish on a theory of national liberation and its putting in practice as the leftist's point of view. He was also very much in anguish on subjectivity of nationalism to obtain power of resistance. Han yong-un put an importance to tradition of Cho-sun dynasty. Likewise Park eun-sik's theory on national spirit and Shin choe-ho's theory on nangga, he emphasized national self-existence which was passed down from ansestors.
Second, Han yong-un thought the mass of people will put national liberation in practice. To Han yong-un, saving the world is giving rise to historical appointed task of the mass of people. Therefore, the mass of people are those who will solve national problems. That is to say, the mass of people are the motive power of social change and development. Through that point, the mass of people can solve the problem of national liberation. And from a broader viewpoint he did altruism and through that he tried to save the mass of people of the world from all kinds of pressure and bondage. And he also tried to realize peaceful society and social freedom and equality which was not violated from outer force. He thought the mass of people of Cho-sun dynasty who was passed down from blood lineage must be those who was subjective power of national liberation. That is Han-yong-un's theory of saving the world.
Third, Han yong-un tried to analyze western modernism as viewpoint of the general trend. He tried to apply freedom and equality which was from Buddhism to those of modernism. That is to say, he considered Buddhism which was traditional thought as the religion which was very much close to the mass of people. Because of that, he thought national emotion had the power of subjectivity of modernism.
Fourth, Han yong-un thought freedom, equality and peace which is main point of Buddhism must be realized in the future. He also thought that realization must be done subjectively by the revolution of the mass of people by degrees. Therefore, he basically denied outer interference and aggression.
First, Han yong-un was in anguish on a theory of national liberation and its putting in practice as the leftist's point of view. He was also very much in anguish on subjectivity of nationalism to obtain power of resistance. Han yong-un put an importance to tradition of Cho-sun dynasty. Likewise Park eun-sik's theory on national spirit and Shin choe-ho's theory on nangga, he emphasized national self-existence which was passed down from ansestors.
Second, Han yong-un thought the mass of people will put national liberation in practice. To Han yong-un, saving the world is giving rise to historical appointed task of the mass of people. Therefore, the mass of people are those who will solve national problems. That is to say, the mass of people are the motive power of social change and development. Through that point, the mass of people can solve the problem of national liberation. And from a broader viewpoint he did altruism and through that he tried to save the mass of people of the world from all kinds of pressure and bondage. And he also tried to realize peaceful society and social freedom and equality which was not violated from outer force. He thought the mass of people of Cho-sun dynasty who was passed down from blood lineage must be those who was subjective power of national liberation. That is Han-yong-un's theory of saving the world.
Third, Han yong-un tried to analyze western modernism as viewpoint of the general trend. He tried to apply freedom and equality which was from Buddhism to those of modernism. That is to say, he considered Buddhism which was traditional thought as the religion which was very much close to the mass of people. Because of that, he thought national emotion had the power of subjectivity of modernism.
Fourth, Han yong-un thought freedom, equality and peace which is main point of Buddhism must be realized in the future. He also thought that realization must be done subjectively by the revolution of the mass of people by degrees. Therefore, he basically denied outer interference and aggression.
목차
Ⅰ. 머리말
Ⅱ. 민족에 대한 각성
Ⅲ. 민족문제 해결을 위한 주체 설정과 구세관
Ⅳ. 근대주의 수용과 재해석을 통한 근대주의 극복
Ⅴ. 맺음말
【Abstract】
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UCI(KEPA) : I410-ECN-0101-2009-911-015460685