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해창<SUP>海窓</SUP> 송기식<SUP>宋基植</SUP>의 현실인식과 대응방략의 변화
김순석(Kim, Sun-seok) 한국국학진흥원 2020 국학연구 Vol.0 No.42
송기식은 1878년 경북 안동에서 태어나 일제강점기를 살다가 1949년 세상을 떠난 유교개혁론자이며, 독립운동가이며, 교육자이다. 유교는 조선의 지배 이데올로기였던 까닭에 한말까지도 사회전반에 큰 영향력을 미치고 있었다. 그렇지만 문호개방 이후 밀려든 서구 문명 앞에서 유림의 대응 방략은 무력하기만 하였고, 유교는 구시대의 유물로 인식되어 개혁의 대상으로 인식되기도 하였다. 유교개혁론자들은 대부분 유교의 긍정적인 측면들을 이해하고 유교를 근본으로 삼고 서구 사상으로 그 단점을 보완하려 한 사람들이 많았다. 송기식 또한 그런 개혁론자 가운데 한 사람이었다. 송기식은 처음부터 유교개혁론자는 아니었고, 초기에는 위정척사계열의 유학자였다. 1895년 ‘명성황후 시해사건’을 규탄하는 의병이 일어났을 때 19세의 나이로 의병장 김도화 아래서 서기로 종군하였다. 이후 김흥락과 사제의 인연을 맺고, 퇴계 학맥의 주류를 계승한 그는 평생 두 가지 과제를 해결하고자 노력하였다. 그 하나는 상실된 국권을 회복하는 것이었고, 다른 하나는 세력을 상실하였던 유교를 부흥하는 일이었다. 송기식은 1895년 의병에 참가한 다음 1909년 이상룡이 대한협회안동지 회장이 되자 애국계몽운동에 나섰다. 이 무렵 송기식은 이상룡과 긴밀한 협의 끝에 봉양서숙을 설립하여 교육사업에 투신하게 된다. 그가 이렇듯 위정척사파에서 애국계몽운동가로 전환하게 된 계기는 서구 사상을 소개한 민주주의와 자유주의, 시민사상이 담긴 책들을 섭렵하였고, 이상룡의 권유가 큰 역할을 하였다. 그는 1919년 3.1운동이 발발하였다는 소식을 접하고 안동의 협동학교‧동화학교‧보문의숙‧봉양서숙 등의 학생들을 규합하여 만세 시위에 앞장섰다. 그 결과 그는 현장에서 체포되어 안동 옥사에 투옥되었고, 이후 대구 감옥으로 이감되어 있다가 다시 경성 감옥으로 옮겨졌다. 1920년 영친왕의 가례를 맞아 석방된 그는 출옥한 이듬해 유교혁신에 관한 생각들을 정리하여 『유교유신론』을 발간하였다. 1932년 송기식은 경성유교회 안순환으로부터 녹동서원 명교강습소 교수직으로 위촉받아 유교의 종교화운동에 참여하게 된다. 본고는 송기식이 어떤 계기를 통하여 사상적 전환이 일어났으며, 그것이 어떤 행동양식의 변화로 이어졌는지에 대한 연구이다. Song Ki-sik was born in Andong, Gyeongsangbuk-do in 1878, lived under the Japanese Colonial period and passed away after liberation. He was an independence activist and educator. Since Confucianism was the dominant ideology of Joseon, it had a great influence on society as a whole. Nevertheless, in the face of Western civilization, which was pushed out after the opening of the door, Confucian Scholar countermeasures were helpless, and Confucianism was recognized as a relic of the old days and the object of reform. Many Confucian reformers tried to understand the positive aspects of Confucianism, make Confucianism the basis, and try to make up for the shortcomings with Western ideas. Song Ki-sik was one of those reformists. Song Ki-sik was not a Confucian reformer from the beginning, but was a Conservative Confucian scholar. In 1895, at the age of 19, he joined the army under Kim Do-hwa. Since then, Kim Heung-Rak has a relationship with teacher and discipleship. Song Ki-shik, who succeeded the mainstream of Toegye, tried to solve two problems. One was to restore lost sovereignty, and the other was to revive Confucianism, which at that time lost power. Song Ki-sik participated in Voluntary army in 1895, and then in 1909, when Lee Sang-ryong became the chairman of Andong branch the Korean Association, he started the Patriot Enlightenment Movement. Around this time, Song Ki-sik established Bongyang Seosuk after close consultation with Lee Sang-ryong and started his business in education. The reason for his transition from Conservative Confucian scholar to patriotic enlightenment activists was through books on democracy, liberalism and civil ideology that introduced Western ideas, and Lee Sang-ryong’s invitation played a big role. When he heard of the outbreak of the March 1st Movement in 1919, he led students of Hyupdong schools, Donghwa School, Bomun Uisuk, and Bongyang Seosuk. As a result, he was arrested at the scene and imprisoned in Andong"s prison, then moved to Daegu jail and then moved back to Gyeongsung jail. In 1920, he was released on the rite of King Young Chin. The following year, he wrote Confucianism Reformed Theory and summarized his thoughts on Confucian innovation. In 1932, Song Ki-sik was appointed as a professor at Nokdongseowon Myeonggyo Campus by Ahn Sun-hwan from Kyungsung Confucian Church to participate in the Confucian religious movement. This thesis is a study on how the ideological transformation of Song Ki-sik led to the change of behavior and the change of behavior afterward.
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김순석 ( Kim Soon-seok ) 한국민족운동사학회 2001 한국민족운동사연구 Vol.29 No.-
The March First Movement was the most greatest anti-Japanese Independence Movement led by the religious communities during the colonial period (1910-1945). The Buddhist engagement was made possible by Han Yong’un who participated, as one of the representatives of Korean nation, in the movement on its early stage. Han ordered the students from School of Buddhism(中央學林) to spread the Declaration of Independence to the rest of Korean people in localities. The students who were ordered by Han went down to their home town and took the lead in the Movement activities in localities. Sometimes, they did not have connection with the leading group at the center. Those who expanded the movement into localities were educated from the Western countries. The Buddhist participation in the Movement was relatively weaker than Religion of the Heavenly Way or Christianity. However, in my view, the problem is the long-term anti-Buddhist policy of Chosôn (1392-1910) in which the social participation of Buddhist community was depressed systematically. In this situation, in 1919 Han contacted with the founding members of Imje sect in order to have them participate in the Movement. However, only Paek Yongsông was engaged in it because most of them stayed in the remote places in mountains, so it was made difficult to do so. As we trace the main motive that made the Buddhist community participate in the Movement, it was Yi Hoegwang who resist against the Japanese attempt to unite the Korean Buddhism with the Japanese one to protect an independence, that was, the establishment of Imje sect. Yet, somehow its leading group and monk were not favorable to the Movement. And, still numerous Buddhists took the lead in the Movement and arrested into prison all over Choson. The Buddhist community could realize the contradiction of Government-General(總督府) policy toward the Buddhism via the March First Movement. If we can not locate specific agenda such as the abolishment of Regolation Law of Temple(寺刹令), still in the process of the movement against Regolation Law of Temple in 1920s we can find the fact that the agenda, or the contradiction of Regolation Law of Temple, was spread over and known to the people during the Movement. In 1922, Yu Sôk'gu, as the representative, and 2,284 persons in Members of Young Progressive Buddhist(佛敎維新會) proposed a petition against Regolation Law of Temple. The activities of Yu, who then belonged to Beom-e temple(梵魚寺) monastery and actively took part in the March First Movement, in the process of proposing the petition clearly showed the anti-Japanese movement of the Buddhist community. The Buddhist community organized Organization of Korean Monks(大韓僧侶聯合會) in Shaghai, November 1919 and proclaimed its full-scale struggle against the Japanese imperialists until the Liberation. The initiators of the organization was not identified by dint of lack of sources and informations for now. It proclaimed the declaration of independence and programmed a movement to organize Provisional Voluntary Army of Monks(臨時義勇僧軍) for a military struggle in practice. According to the plan, it was supposed to be disarmed after Liberation. In conclusion, despite the severe persecution by the state during Choson period, rather than staying away from the reality, the Buddhist community actively participated in the Independence Movement to restore the national sovereignty rejected by the Japanese colonialism after 1910. From this point of view, we need more to think highly of the Buddhist participation in the March First Movement.
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김병진 ( Byeong-jin Kim ),김지석 ( Ji-seok Kim ),김성록 ( Sung-rok Kim ) 한국법정책학회 2020 법과 정책연구 Vol.20 No.4
개도국 지위 포기·지역소멸 등 농어업 및 농어촌의 지속가능성을 위협하는 내·외부적 환경 속에서 정부 중심의 사업 및 정책으로 대응하는 데에는 한계가 있다. 그러므로 농어촌상생협력기금의 역할의 중요성과 가치는 더욱 커질 것이다. 아울러, 기업의 사회적 책임 및 공헌에 대한 인식이 변화되고 있다. 따라서, 농어촌상생협력기금의 활성화를 위한 다양한 노력이 필요하다. 이 연구는 상생기금의 활성화를 위한 개선방안을 모색하고자 수행되었다. 그 결과는 다음과 같다. 우선 법규정 정비를 통해 주무부처를 명확히 하고 그 책임을 분명히 할 필요가 있다. 둘째, 상생기금의 독립적 운영을 위한 준비가 지속되어야 한다. 나아가 상생기금의 브랜드 가치 제고와 농어촌상생지수 도입을 통해 기업 간 동반성장 뿐만 아니라 지역 간 동반성장의 토대를 마련하여야 할 것이다. 셋째, 재단의 역량강화를 통해 기업의 니즈에 맞는 다양한 프로그램의 도입되어야 한다. 그리고 농어촌 및 농어업과 관련이 높은 기업들의 농어촌상생기금에 대한 적극적 참여를 독려해야 할 것이다. In the internal and external environments like abandonment of the status as a developing country and regional extinction, etc., threatening the sustainability of agriculture and fishery, and farming and fishing villages, there is a limitation in responding with the government-oriented project and policy. Thus, the importance and value of the role of Agricultural and Fishing Villages Collaborative Cooperation Fund will further increase. Also, the recognition of corporate social responsibility and contribution is changing. Thus, for the revitalization of the Agricultural and Fishing Villages Collaborative Cooperation Fund, various efforts should be made. This study was conducted to seek measures for the revitalization of the Collaborative Cooperation Fund. The results are as follow. First, it is necessary to make the responsibility clear through the clarification of the department in charge by the improvement of legal regulations. Second, it is necessary to continue preparing for the independent operation of the Collaborative Cooperation Fund. Moreover, through the enhancement of the brand value of the Collaborative Cooperation Fund and the introduction of Agricultural and Fishing Villages Collaborative Cooperation Index, it is necessary to prepare the basis for the joint growth between regions as well as the joint growth between companies. Third, through the improvement of the Foundation’s capabilities, it is necessary to introduce various programs tailored to the needs of companies. Also, it is necessary to encourage farming and fishing villages and the companies highly related to agriculture and fishery to actively participate in the Agricultural and Fishing Villages Collaborative Cooperation Fund.
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