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초록· 키워드
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As a nationalist of colonial days, Han Yong-Un tried to analyze western modernization as viewpoint of the general trend. He tried to apply freedom and equality which was from Buddhism to those of modernization. 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 modernization.
Compared with the freedom of Han Yong-un, in the context of liberty of Liang Qichao, He reveals his social Darwinism and organic nationalism in the most systematic manner as a result of danger of colonization by the great powers. In his idea of New Citizen, each individual of a nation is a highly independent modern person who owns civil virtues such as ‘the nationalist idea’, ‘the spirit of liberty’, and ‘the economic spirit’.
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 public commune subjectively by the revolution of the mass of people by degrees. Therefore, he basically denied outer interference and aggression.
But Liang Qichao's organic consciousness indicates that since nation and its people are not in a subordinate relationship but nation is rather a colligation of each individual's welfare, nation cannot run counter to individual's happiness or benefit despite its attempt to limit each individual. Even if so, it is true that the fact that the total sum of each individual's benefit and happiness cannot exceed the benefit or the existence of the nation sets it apart from the individualistic modern democracy. ‘liberty’ for Liang meant ‘strong and sacrificial enough to secure the freedom of the collective/state’. In such collectivists Social Darwinist interpretation, “freedom” did not contradict at all the overall “statist” understanding of “modernity” and “civilization”-on the contrary, it functioned as its organic part.
We can say that in the process of modernization, Han Yong Un focused his idea of public commune value through the freedom from the colonial days, Liang Qichao stressed his idea of liberty on the new citizenship by the new way of national building.
Compared with the freedom of Han Yong-un, in the context of liberty of Liang Qichao, He reveals his social Darwinism and organic nationalism in the most systematic manner as a result of danger of colonization by the great powers. In his idea of New Citizen, each individual of a nation is a highly independent modern person who owns civil virtues such as ‘the nationalist idea’, ‘the spirit of liberty’, and ‘the economic spirit’.
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 public commune subjectively by the revolution of the mass of people by degrees. Therefore, he basically denied outer interference and aggression.
But Liang Qichao's organic consciousness indicates that since nation and its people are not in a subordinate relationship but nation is rather a colligation of each individual's welfare, nation cannot run counter to individual's happiness or benefit despite its attempt to limit each individual. Even if so, it is true that the fact that the total sum of each individual's benefit and happiness cannot exceed the benefit or the existence of the nation sets it apart from the individualistic modern democracy. ‘liberty’ for Liang meant ‘strong and sacrificial enough to secure the freedom of the collective/state’. In such collectivists Social Darwinist interpretation, “freedom” did not contradict at all the overall “statist” understanding of “modernity” and “civilization”-on the contrary, it functioned as its organic part.
We can say that in the process of modernization, Han Yong Un focused his idea of public commune value through the freedom from the colonial days, Liang Qichao stressed his idea of liberty on the new citizenship by the new way of national building.
목차
Ⅰ. 머리말
Ⅱ. 양계초의 신민에 나타난 공적(公的) 자유
Ⅲ. 한용운의 유신에 나타난 공공(公共) 자유
Ⅳ. 홍익의 공공자유 소통
Ⅴ. 맺음말
〈참고문헌〉
〈Abstract〉
참고문헌 (25)
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