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
Analyzed here is how the Confucian scholars viewed and understood the concepts of “the Public” and “the Private”(公私), during the latter half period of Joseon through the concept of ‘Public Virtue(“Gongdeok, 公德”).’ The concept of this “Public Virtue” first appeared in Korean history seemingly thanks to the Chinese Confucian philosopher Liang Chi-Chao(梁啓超). Public Virtue, according to Liang, was a kind of shared virtue among citizens, needed for establishing a state, and a concept that symbolized the system of act and awareness beneficial for the groups, societies and state. Later, the Renewed Confucians like Park Eun-sik and Jang Ji-yeon actively adopted and circulated Liang’s ideology and publications, spreading the terminology of ‘Public Virtue.’
Renewed Confucians understood the concept of Public Virtue as ideas and acts that would benefit the group, societies and state, instead of individuals. Yet they also added their political and social ideals to that original concept of Public Virtue. Some of the Renewed Confucians perceived the concept of Public Virtue through the traditional Confucian concept system, viewing the ‘Virtue’ as vital order for the modern state and societies’ benefaction and progresses. In the meantime, a small group of Renewed Confucians who turned Pro-Japanese understood the Virtue just as public order or manners that people should follow. The meaning of Public Virtue was understood quite differently, according to stances.
In short, in the early 20th century, the concept of Public Virtue symbolized an idealistic system for acts and awareness that would benefact the public area, such as state, ethnicity and societies, and was regarded as an essential component for the progress of state, ethnicity, societies and groups. For the Renewed Confucians, Public Virtue was not only the diagnostic criteria for the past and present, but also an essential quality the civilians must demonstrate in various public areas. Therefore, in an analysis of the concept of “the Public and the Private(公私),” it can be concluded that the terminology ‘Public Virtue’ is a Confucian expression of modern ‘Public(公)’ that came from the Confucian scholars of Chosun.
Renewed Confucians understood the concept of Public Virtue as ideas and acts that would benefit the group, societies and state, instead of individuals. Yet they also added their political and social ideals to that original concept of Public Virtue. Some of the Renewed Confucians perceived the concept of Public Virtue through the traditional Confucian concept system, viewing the ‘Virtue’ as vital order for the modern state and societies’ benefaction and progresses. In the meantime, a small group of Renewed Confucians who turned Pro-Japanese understood the Virtue just as public order or manners that people should follow. The meaning of Public Virtue was understood quite differently, according to stances.
In short, in the early 20th century, the concept of Public Virtue symbolized an idealistic system for acts and awareness that would benefact the public area, such as state, ethnicity and societies, and was regarded as an essential component for the progress of state, ethnicity, societies and groups. For the Renewed Confucians, Public Virtue was not only the diagnostic criteria for the past and present, but also an essential quality the civilians must demonstrate in various public areas. Therefore, in an analysis of the concept of “the Public and the Private(公私),” it can be concluded that the terminology ‘Public Virtue’ is a Confucian expression of modern ‘Public(公)’ that came from the Confucian scholars of Chosun.
목차
머리말
1. 유림의 분화와 ‘공덕(公德)’의 용어 출현
2. ‘공덕’의 함의와 ‘공’ 담론의 변화
맺음말
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UCI(KEPA) : I410-ECN-0101-2015-910-002725184