지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The Joseon Governor General office transformed the Seonggyun-gwan school of the Joseon dynasty into a new department called Gyeonghak-weon in 1911, and operated it as a ‘social enlightenment’ facility to ‘educate’ the Joseon people.
The Joseon Governor General office also launched the Joseon Confucian Alliance(朝鮮儒道聯合會) in 1939, and established its headquarters inside the Gyeonghak-weon facility, and attempted to merge all the Yurim communities with local Hyanggyo schools scattered around the country, which had been showing active operations since the 1920s. It was another form of emphasizing the cause of ‘Gukche Myeongjing’/國體明徵(clarifying the identity of the country as part of the Empire) and ‘Naeseon Ilche’/內鮮一體(‘the mother land and the colonies are one’), which were heavily propagated when the Japanese imperial authorities entered a period in which wartime mobilization was placed above anything else. And the Joseon Governor General office also needed Confucianism to serve as a philosophical base which would facilitate such mobilization.
The Joseon Governor General office pursued the propagation of the catchprase which argued that Joseon and Japan were one, and used Confucianism in the process. But Confucianism used in that kind of context only mirrored its distorted quality as the one which was believed inside the Japanese imperial capital and served the eternal glory of the Japanese royal court and the Japanese interests which would remain unchanged for centuries. This policy forced the Hyangyo schools and Munmyo shrine to go through certain changes in nature, to ultimately be used as places where the Joseon people will be educated and then transformed into loyal citizens of the Japanese empire.
Surely not every Confucian figure of the Joseon dynasty followed this kind of policy initiated by the Joseon Governor General office, but members of the Yurim Confucian community were in most cases experiencing deterioration in their social status. They were also facing predicaments in pursuing advancements in their careers and their studies, or in effectively taking part in the events that were going on in the society. So, some of the Yangban figures and members of the Yurim community chose to use the opportunity, and to actively support the Governor General office’s policy. They pursued the revival of Confucianism and also consolidation of their power and authority. In the midst of this confusion, Myeongryun Specialty school which was established as a foundation, served as a sanctuary for Confucian education for the Yangban and Yurim figures who were threatened with declines in their status. They also hoped such facility would serve as a channel for social advancement of their own. But the overall results turned out to be disappointing, and the facility ended up being used as a military training facility which was required as the war broke out. From the beginning of the establishment of the Myeongryun Specialty school the Josoen Governor General office had an agenda of its own which had an entirely different aim from the hopes of the Yangban and Yurim figures. Their intentions were very much different from the start.
The Joseon Governor General office also launched the Joseon Confucian Alliance(朝鮮儒道聯合會) in 1939, and established its headquarters inside the Gyeonghak-weon facility, and attempted to merge all the Yurim communities with local Hyanggyo schools scattered around the country, which had been showing active operations since the 1920s. It was another form of emphasizing the cause of ‘Gukche Myeongjing’/國體明徵(clarifying the identity of the country as part of the Empire) and ‘Naeseon Ilche’/內鮮一體(‘the mother land and the colonies are one’), which were heavily propagated when the Japanese imperial authorities entered a period in which wartime mobilization was placed above anything else. And the Joseon Governor General office also needed Confucianism to serve as a philosophical base which would facilitate such mobilization.
The Joseon Governor General office pursued the propagation of the catchprase which argued that Joseon and Japan were one, and used Confucianism in the process. But Confucianism used in that kind of context only mirrored its distorted quality as the one which was believed inside the Japanese imperial capital and served the eternal glory of the Japanese royal court and the Japanese interests which would remain unchanged for centuries. This policy forced the Hyangyo schools and Munmyo shrine to go through certain changes in nature, to ultimately be used as places where the Joseon people will be educated and then transformed into loyal citizens of the Japanese empire.
Surely not every Confucian figure of the Joseon dynasty followed this kind of policy initiated by the Joseon Governor General office, but members of the Yurim Confucian community were in most cases experiencing deterioration in their social status. They were also facing predicaments in pursuing advancements in their careers and their studies, or in effectively taking part in the events that were going on in the society. So, some of the Yangban figures and members of the Yurim community chose to use the opportunity, and to actively support the Governor General office’s policy. They pursued the revival of Confucianism and also consolidation of their power and authority. In the midst of this confusion, Myeongryun Specialty school which was established as a foundation, served as a sanctuary for Confucian education for the Yangban and Yurim figures who were threatened with declines in their status. They also hoped such facility would serve as a channel for social advancement of their own. But the overall results turned out to be disappointing, and the facility ended up being used as a military training facility which was required as the war broke out. From the beginning of the establishment of the Myeongryun Specialty school the Josoen Governor General office had an agenda of its own which had an entirely different aim from the hopes of the Yangban and Yurim figures. Their intentions were very much different from the start.
목차
들어가며
1. 조선유도연합회의 발족과 활동
2. 전시 하의 ‘유교진흥’ - ‘전통’공간의 변용
3. 전시 하 조선 양반ㆍ유림집단의 ‘협력’ - 명륜전문학원의 개편을 중심으로 -
결론
Abstract
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