earticle

영어

Publicness in Korea showed various aspects even the Joseon Dynasty, but it will taken over Yangbans(Scholar-officials). However, after the appearance of Donghak, it has made a new development through the keyword ‘Sicheongju(侍天主)’ ‘Dasi Gaebyeok(Re-Opening in the world)’. Donghak taught ‘Sicheongju’, this is the spiritual awareness that every people is the dignity and equality of human being. The past, the populace, women, and lowly was only the object of governance or enlighten. but now they were emerging as a person who was responsible for publicness. In this research, we will consider the development of publicness in Donghak-Cheongdogyo from the earliest stage to around march 1st independence movement. First consider is the development of ‘publicness’ in the history of Donghak. From the age of founding master Su-un(水雲) Choe Je-u(崔濟愚), it appeared that equality in the organization(Jeob接 and Po包) and cooperation(Yumu Sangja有無相資). Suun was executed by Joseon government as a heresy distracting the people. But Hae-wol(海月) Choe Si-hyeong(崔時亨) took to lead demonstrations to clear up Suun’s false charge. He tried a dialogue to the government to clear his false charges, tolerate Donghak, and stop the persecution to Donghak disciples. However, because it did not stop that the repression of the disciples of Donghak, confiscation of property and harm these family, Donghak disciples cooperated with each other to exercise their ability to recapture the captured. These collective actions made them to awoke these own social power and public mission. And in the Donghak Peasant Revolution led by Jeon Bongjun(全琫準), the Donghak Army acted as an advocate for the interests of farmers and fishermen. Next, we will reveal Donghak-Cheongdogyo as the public faith through Wiam(義庵) Son Byeong-hi(孫秉熙). Wi-am moved to Japan after failure of the Donghak Peasant Revolution and accepted Western modern civilization while associating with exiled members of the Enlightenment Party. He made to organize a political party(Jinbohoe進步會, the progressive party) to promote Korean civilization opening up. And it became unite with Iljinhoe(一進會) to avoid repression from Korean Government. Iljinhoe=Jinbohoe promoted reform that could not be accomplished by the Donghak Peasant Revolution and Extended the rights of the people very much. But because Yi Yong-gu(李容九) agreed to make Korea a protectorate of Japan, Wi-am banished him and his followers, and reformed Donghak to Cheondogyo(天道敎). In the march 1st independence movement 1919, Wi-am arrested as the central figure of it. He stated that “There is no idea of state in my mind. But I have only ethnic.” He believed that the state exists for happiness of the people. Joseon dinasty, Korean Empire, and Japan Empire did not make the people and the ethnic happy either, sodecided independently to build a new country. After independence, He depicted a vision that united Korea, China and Japan fight against the invasion of the Western powers, and in the future they will eliminate the invasion to as a group of countries of the world. In addition, Wiam also insisted that “I planned independence of Korea to achieve the purpose of religion.” He considered the purpose of religion that it is to act correctly itself, and to make remarks and acts actively against to correct the social and political distortion, and to realize the well-being of the people. As a result of this research, it was confirmed that the ‘publicness’ of Donghak was first formed inside the faithful group, next grew to be social being by the founder’s innocent demonstrations and the Donghak Peasant Revolution. And Wi-am make a vision that it is independent national solidarity and even the solidarity of all countries of the world. Next, Donghak as a public faith was not merely to supplement the administrative that to make peaceful of individual mind or to improve of public morals at best. It based on faith, and recognize the responsibility to historical reality in relation to the world through individuals or communities. Which is also similar to ‘the public theology’ on Christianity, it aims at a vision of a ideal society with a social ethical awareness. We should say it ‘public Donghak’. Because it shared such public religious consciousness precisely, solidarity of religion became possible with 3.1 independent movement.

한국어

한국의 공공성은 조선시대까지만 해도 다양한 양상을 보이고 있었으나 그담당자는 어디까지나 양반 사대부들이었다. 그러나 동학 등장 이후 그것이‘시천주(侍天主)’, ‘다시 개벽’이라는 키워드를 통해 새롭게 전개되었다. 그것은동학은 ‘시천주’ 즉 사람은 누구나 한울님을 모시고 있는 존귀한 존재라는 영성적 자각을 통해 인간의 존엄성과 평등성을 설파함으로써 종래 통치·교화의 객체로 여겨졌던 일반 민중과 여성·천민 등을 공공성의 담당자로 부상시켰기 때문이다. 이 연구에서는 동학 초창기부터 3·1독립운동 전후까지의 동학-천도교의 한국적 공공성의 전개에 대해 살펴본다. 이 연구에서는 첫째, 동학의 역사 속에 나타난 공공성의 전개에 대해 살펴본다. 그것은 우선 수운 최제우 재세 당시부터 접포(接包) 안에서의 무차별 평등과 ‘유무상자(有無相資)’로 나타났다. 이어서 교조신원운동과 관의 침탈을 막는 집단행동을 통해 동학교도는 스스로의 사회적 실력과 공공적 사명감을 자각하고 동학농민혁명에서는 일반 농어민의 이해를 대변하기까지 했다. 둘째, 의암 손병희를 통해 공공신앙으로써의 동학-천도교를 밝힌다. 의암은 서양근대문명을 수용하면서 진보회(進步會)=일진회(一進會)를 통해 동학농민혁명이 충분히 이루지 못했던 폐정개혁을 추진하고 “크게 민권(民權)을 떨쳤”다. 1919년에 3·1독립운동 때 체포된 의암은 “나의 뇌리에는 국가라는 관념은 없다. 오직 민족이라는 것이 있을 뿐”이라고 진술했다. 그에게 국가란 ‘인민의 행복’을 위해 존재하는 것이었다. 그가 독립을 지향한 것도 바로 그 때문이었다. 의암은 독립한 후 한국이 중국·일본 등과 더불어 국가연합체를만들어서 서양의 침략을 맞고 장차 세계의 나라를 일단(一團)으로 만들어서 아예 침략이란 생각 자체를 없애야 된다는 비전까지 그리고 있었던 것이다. 이 연구의 결과 첫째, 동학의 ‘공공성’은 먼저 신도집단 내부에서 형성대고이어서 교조신원운동, 동학농민혁명을 통해 사회적으로 전개되었음을 확인할 수 있었다. 그리고 그것은 의암에 의해 나라와 나라의 연대, 나아가서는 세계 각국의 연대까지 포괄한 비전을 획득했던 것이다. 둘째, 동학-천도교의 ‘공공신앙’은 오로지 개인의 ‘안심입명’만을 위하거나 고작해야 ‘인심세태(人心世 態)의 개선’을 통해 행정을 보완하는 데에 그치는 것이 아니라 신앙을 바탕으로 한 개인 혹은 공동체가 역사적 현실에 대한 책임을 자각하고 사회윤리적의식을 가지면서 이상세계의 비전을 향해 현실을 변혁해 나가는 것임을 확인할 수 이었다. 그리고 이것은 기독교의 ‘공공신학’과도 상통하는 것이었다. 바로 이와 같은 종교의식을 공유했었기 때문에 3·1독립운동 때에도 여러 종교의 연대가 가능했다는 점을 확인할 수 있었다.