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영어

This study investigated the life and activities of Confucian Scholar Song Ju-heon in the Honam region during the Japanese Occupation. Song Ju-heon was a writer of Yeonjae School, who learned Neo-Confucianism from Song Byeong-seon, etc. and internalized the Neo-Confucian value system. After the Japanese Empire occupied the Korean Empire, he took the practice of ‘learning of moral principles (Euirijihak)’ he learned from his teachers as his way forward. He stuck to the loyalty of ‘protecting righteousness and excluding evil (Wijeongcheoksa) ,’ e.g. Participating in February and August ancestral rites held in Spring and Autumn, visiting Hwayang-dong where there is Mandongmyo Shrine and Donghaksa Temple where there is Sukmojeon that enshrined the memorial tablets of King Dangjong and his loyalists. As the March 1st Movement took place nationwide in 1919, Confucian scholars who felt sorry for the situation in which they had not officially participated in the Movement carried out Korean Confucian Literati’s Petition to Paris Peace Conference (Paris-Jangseo Movement), and Song Ju-heon too participated as one of the signers representing Confucian scholars in the Joseon Dynasty. And yet, what he actively participated was the movement for restoration of King Sunjong. This had a character as a Monarchist Independence Movement. With his comrades, he prepared a public appeal by signing jointly to ask King Sunjong to restore and state Joseon’s Independence and would submit that directly to King Sunjong. Yet, that resulted in failure as he was caught by the Japanese Military Police. He was imprisoned and suffered hardships for eight months till he was released. After that, he participated in the Early Joseon History Study Group and expressed his will for the Independence Movement, but he lived a secluded life at last, not being able to achieve his goal. Although he did not learn modern national consciousness and did not get out of the Neo-Confucian world view throughout his life, he was a person who recognized the Japanese people as ‘Island Barbarians (Doi)’ and held fast to the spirit of resistance without compromise till he died.

한국어

이 논문은 일제강점기 호남 유림 송주헌의 생애와 활동을 검토한 연구이다. 송주헌은 송병선 등에게 성리학을 배운 연재학파의 문인으로 성리학적 가치체계를 내면화한 인물이었다. 일제가 대한제국을 강점한 후, 그는 스승에게 배운 ‘義理之學’을 실천하는 것을 자신의 나아가야 할 길로 삼았다. 그는 만동묘가 있는 화양동과 단종과 그의 충신들의 위패를 모신 숙모전 등이 있는 동학 사를 왕래하며 2월과 8월 춘추 제사에 참여하는 등 위정척사의 의리를 고수하였다. 1919년 거국적인 3·1운동이 일어나자, 3·1운동에 공식적으로 참여하지 못한 상황을 반성한 유 림은 파리장서운동을 펼쳤고, 송주헌도 조선 유림을 대표하는 서명자로 파리장서운동에 참여하였 다. 그러나 그가 적극적으로 참여한 것은 바로 순종복위운동이었다. 이는 복벽주의적 독립운동의 성격을 지니고 있었다. 그는 동지들과 함께 연명으로 순종이 복위하여 조선의 독립을 천명하라는 내용의 상소문을 작성하고 순종에게 직접 올리고자 하였다. 중도에 일본 헌병에게 잡히며 실패로 돌아가고, 그는 8개월 동안 감옥에 수감되어 고초를 겪다가 석방되었다. 그후 조선고사연구회에도 참여하여 일본까지 가서 독립운동의 의지를 밝혔으나, 결국 뜻을 얻지 못하고 은거하였다. 그는 비록 근대적 민족의식을 습득하지 못하고 평생 성리학의 세계관에서 벗어나지 못한 인물이었지 만, 일본을 ‘島夷’로 인식하고 죽을 때까지 타협하지 않고 저항의식을 견지한 인물이었다.