이 논문은 그간의 연구성과를 활용하고, 또 각 방면에서 펼친 도산 안창호의다양한 활동을 연대기적으로 좇아가면서, 역동적인 민족운동의 양상을 복원하고그에 담긴 민족운동지도론을 밝힌 것이다.
도산은 개항 직후 봉건사회가 급속히 해체되어 가던 시기에 서북지방의 평민출신으로 태어나 성장하였다. 어려서 서당에서 한학을 수학했지만 사상형성에 크게기여하지 못했고, 오히려 밀러학당에서 서구의 근대학문을 익히고 자유 평등의 기독교를 신앙하면서 근대적 민족의식을 형성하였다.
도산은 한말 독립협회에 가담해 민권신장운동과 국권수호운동을 펴면서 근대민족운동에 뛰어들었고, 또 미국으로 유학하여 주경야독하면서 상항 한인친목회와공립협회를 창설하여 재미 한인의 계몽과 권익보호, 나아가 민족의식 고취에 힘썼다.
더욱이 을사늑약 이후 조국의 운명이 풍전등화처럼 되자 구국계몽운동을 위해홀연히 귀국하여 한말 최대의 비밀결사로 신민회를 조직하여 국권회복운동을 전개하였고, 또 서북학회를 창립하고 대성학교를 개설하여 교육 계몽운동을 벌였다.
아울러 태극서관과 자기회사 등을 설립해 실업진흥운동을 벌이며, 국권회복운동의건전한 주체 육성을 위해 청년학우회를 결성하기도 하였다.
경술국치 이후에도 도산은 독립전쟁전략을 구상하여 만주 밀산에 독립군 기지개척을 추진하였고, 미국으로 돌아가서는 대한인국민회의 최고기관으로 중앙총회를 조직하는데 앞장섰다. 그리하여 대한인국민회는 북미지방총회, 하와이지방총회,시베리아지방총회, 만주지방총회 등을 거느린 다국적인 한인 자치조직이자 ‘準정부’ 조직으로 확대된 것이다. 그리고 신국민의 건전 인격 양성과 지도자 육성을위해 한말 청년학우회를 잇는 흥사단을 조직하고, 상해 대한민국 임시정부의 각료로 취임하여 초기 임시정부의 기틀을 잡았다.
노선과 이념 대립으로 임시정부가 약화되자 도산은 독립운동세력의 대동단결을위해 국민대표회의를 앞장 서 제창하고 개최하는데 혼신의 힘을 다했다. 국민대표회의를 통해 임시정부를 명실상부한 민족의 대표기관이자 독립운동 최고 통솔기관으로 개조하기 위한 것이었다. 하지만 민족대표회의가 개조파와 창조파의 파쟁으로 별다른 성과 없이 끝나자 재야에서 임시정부를 후원하면서 ‘대독립당’ 결성을 위해 민족유일당 건설운동에 매진하였다.
이것마저도 어려워지자 도산은 먼저 우파 독립운동가 중심으로 한국독립당을결성하고, 이를 기반으로 ‘대독립당’ 건설을 지향해 갔다. 사회주의를 수용한 진보적 민족주의로 대공주의를 정립하고 좌파 민족운동 세력과 통합을 모색해가던 시기도 바로 이 때였다. 민족운동 조직과 이념을 정비해 가면서 ‘대독립당’을 건설하고, 이를 통해 임시정부를 운영하는 ‘以黨治國’의 방침을 선두에서 추진한 것이다.
그러다가 윤봉길 의거 직후 일제에게 피체됨으로써 원대한 꿈이 꺾이고 말았다.
이 같은 도산의 민족운동을 관통하고 있는 지도이론은 기독교적 도덕주의에 입각한 무실역행론과 그에 따른 솔선수범의 리더쉽으로 생각된다. 특히 무실역행론은 실생활과 밀접한 관계를 지닌 도산의 생활철학이자 민족운동지도론으로, 미주한인의 생활윤리는 물론 독립운동 참여논리로 기능했다는 점에서도 큰 의의를 지닌다. 이와 함께 기독교적 도덕주의에 입각한 공동주의와 이를 발전시킨 대공주의는 도산이 민족운동 내내 지향했던 ‘대동단결론’의 이론적 기반이자 실천 동력이었다.
언제나 도산은 조직을 만들고 이념을 정립하고 인재를 키워가면서 민족역량을강화하고, 그를 실천적 기반으로 민족운동을 펼쳤다. 결국 도산의 민족운동과 민족운동지도론은 실질적이며 미래지향적이라는 강점을 지녔다고 하겠다. 그래서 일제의 침략과 지배에 신음하던 당대의 역사적 과제를 해결할 민족운동지도론만이아니라, 신자유주의의 거대한 물결이 휩쓸고 있는 현재의 사회 경제적 과제를 해결할 담론으로 생명력을 지니고 있다고도 하겠다.
Literature on Ahn Chang Ho(Dosan)’s independence movement and his leadership to descripted. Dosan was born and came of age in the north-western region of the Korean peninsula, which during the Chosun Dynasty had been marginalized as the kingdom’s backwater. The Christian faith that Dosan embraced was American Protestantism, specifically Puritanism. While attending the Miller Academy, of Presbyterian affiliation, Dosan absorbed and internalized such principles as the just administration of the law, freedom of thought,personal integrity, and industry (the Puritan work ethic), all integrated within the context of the social culture of his native northwestern Korea and the historical circumstances of his time. Later in life, Dosan continued to uphold these ideals in pursuing social activism and nationalist movement activities.
Dosan developed civil rights movements and national rights movements after joined Independence Association. Also, Dosan formed Sanghang Korean Social Gathering(桑港親睦會) and Gong-Rip Association(共立協會) since studied abroad The U.S.A. He advocated an ethically practiced principle of action-oriented truth-and-knowledge-seeking. Through such a principle, he sought to promote the formation of a sovereign citizenry of sound character who would be taken to task for finding solutions to the many deep-seated problems of historical nature facing the Korean nation and individual Koreans of his time. To this end, Dosan helped found a number of social and industry organizations, among them the well-known Hung Sa Dan and other national independence activity groups.
The geographical and social environment in which Dosan developed as a young man, as well as the historical backdrop, importantly influenced Dosan’s independence movement and his leadership. Owing to these roots, Dosan’s development was quite different in nature from what was common among the children of the aristocratic elite of the southeastern region, for example, which was under the strong control of the neo-Confucian ideology and system of social order, founded upon such ideals asmoral justification and righteousness.
As a result of both his commoner social status and his regional identity,Dosan developed in an open and free space of flourishing activity. This developmental background was one of the key causes for Dosan’s converting at an early age to Christianity and embracing the Christian worldview, and for his rejection of the Confucian belief system in favor of embracing modern rationalism. The time period into which Dosan was born was moreover one in which his country’s diminished viability for sovereign self-rule hung precariously on the balance following recent invasions by foreign powers. Deeply reflecting on these historical conditions, Dosan came to the conclusion that the dangers facing his nation resulted from its earlier failure to achieve economic prosperity buttressed by strong national defense. Dosan was convinced that the only way to overcome the dangers facing his nation was to grow independently in strength.
Such growth in strength would be ultimately realizable through each Korean national’s transformation into a New Citizen (Modern Citizen) actualizing the ideas of Dosan’s truth philosophy, thereby helping to establish a New Nation (Modern Nation). It was from these thoughts that Dosan formulated his theory of sound individual character development as a necessary condition for achieving and safeguarding the sovereignty of his New Nation and advocated his philosophy of truth as a standard of ethical living for his New Citizen.
Dosan’s truth philosophy was the basic spiritual principle underpinning the national improvement and citizen enlightenment movements he led from the time of the founding of the Young Persons’ Learning Society organized during the waning years of the Chosun Dynasty. The idea of vigorous truth-seeking is well elaborated in Dosan’s own words: "let there be no deception or telling of lies, and let honesty be our guide to action, such that we will be able to collectively build a capital of credit." On one level, this meant the building of a culture of mutual trust and credit-sharing in the realm of social welfare. In addition, it can be interpreted as the capitalistic economic ethos of planting the seed of industrial development in a credit-based economy. It also reflected the principle of hard work and industrious labor. Dosan’s Truth Philosophy thus was structurally compatible with the contemporaneous West’s capitalist ideology. In addition, Dosan’s emphasis on credit and labor placed his philosophical positions in the same vein as Max Weber’s Protestant spirit of capitalism, summed up in such tenets as self-restraint, moderation, and diligence. The logic of Dosan’s ethical philosophy, which shares commonality with the Protestant capitalistic work ethic, I believe is the main reason that Dosan’s philosophy has long been widely embraced by Korean immigrants in America as a set of practical guidelines to immigrant life.
Next there is Dosan’s emphasis of action, or idea-implementation into action. This meant equally the building of a "credit capital" and the individual developing of expertise in one or more fields of knowledge or area of practical skill which could translate into a long-term profession or trade. Such an accumulation of expert knowledge and know-how on the part of individuals could then grow into the community’s collective knowledge capital. In addition,each employed person would ideally save 20% of his income in order to build a nest egg of at least 10 Won (a considerable sum in today’s value terms).
Such a savings scheme practiced by individuals on a wide scale would naturally engender a collective accumulation of capital for the nation as a whole, and by extension a growth in overall strength as a nation. This theory of human resources development would form the basis of a national education and trade promotion program, as well as a national capitalistic modernization program. Dosan’s action-oriented theory of truth-seeking (true knowledge-seeking)thus was, on the level of the individual, a sensible philosophy of sound practical living, but on the level of Korean society coming out of its centuries-long traditional slumber was nothing less than an important set of alternative ideas and principles counteracting against the orthodox system of moral values to which Korea’s traditional social elite (the Yang Ban) adhered, which stressed the neo-Confucian penchant for pure abstraction and the ethos of hereditary status based social hierarchy. Dosan’s philosophy served to express a frontal negation of Korea’s traditional society and its neo-Confucian social order.
Dosan’s social activism based on his truth philosophy thus took on the character of an ideological struggle of a newly emerging, mediating social force, a bourgeois middle class that would intelligently overcome the rigidity of the traditional neo-Confucian social order. On the question of modernization,Dosan championed the interests of the commoner class and the newly forming merchant and industrial classes in his pursuit of an American-inspired capitalistic modernization strongly characterized by common, practical industrial labor. It seems to me that this was the reason Dosan’s philosophy was so readily embraced by early Korean immigrants as a philosophy for practical living.
Ultimately, Dosan’s was an action principle, broadly formulated as the vigorous pursuit of truth and knowledge, which prized practical action over theory. Such consequence-seeking pragmatism, which found a cooperative partner in the signature practical and open character of the people and culture of the northwestern region of Korea, formed the basis of Dosan’s worldview.
Such concepts as credit and labor, the Christian ideal of equitability,exemplarism, and personal responsibility summed up Dosan’s philosophy and reflected the citizen-social ideology and pragmatism that sprouted from the soil of the commoner culture of northwestern Korea’s merchant and industrial classes. Dosan’s philosophy comprised a theory of citizen enlightenment and nationalism, adapted from American style liberalism and individualism reflected in America’s frontier spirit and its tradition of Puritanism. It became a model in the project of forming the newly independent citizen-individual, with an orientation of pragmatism and social cooperation, to fill the role of New Citizen in his/her participation in the building of a New Nation for Korea.
Cultivated human behavior is the manifestation in life of philosophical thought. Social activism and nationalist movements are buttressed, developed,and bequeathed through a system of ideas. Dosan’s social philosophy had at its core the veneration of pragmatism and the vigorous implementation of ideas into action. Dosan’s famous slogan mu shil yok haeng – living truth,energetic action – embodies his philosophy which is at bottom a treatise of ethics. Though Dosan did value the external display of morality, he more urgently prioritized a program of moral discipline for the self. Broadly understood, this approach meant the individual embracing of a thoroughly honorable stance toward the society and nation to which one belongs. Only when such a condition is met, Dosan held, can social activism and nationalist movements not fall into the trap of zeno-phobia but come to embrace the larger world and achieve the ultimate goal of world peace and shared prosperity.
From this perspective, the problem of rampant imperialism and expansionism Dosan witnessed in the world in his lifetime can be seen to stem directly from a loss by humanity of the deep ethical consciousness Dosan worked to promote. For Dosan, the problem of re-prioritizing and spreading a deep ethical consciousness was at the heart not only of cultivating the modern, sovereign individual of sound moral character, but also of finding a solution to the widespread problem of imperialism and expansionism of his time.
Always, Dosan organized groups, capability of independence. Take it as the practical base and hold Independence Movement. Eventually, Dosan's Independence Movement and His Leadership was effective and forward-looking.
Today, I believe it remains a vibrant and relevant solution to many of our social issues and ills, being swept over as we are by the giant waves of change and flux we call neo-liberalism.
