1890년대 후반 '문명' 개념의 확산과 문명 인식 = Spread of the Civilization Concept and Development of Theory of Civilization in the latter half of the 1890s

다국어 초록 (Multilingual Abstract)

The civilization concept began to spread in full scale after the Kabo Reform. Kabo Reform is generally referred to as enlightenment, whose impacts were so powerful that they even said enlightenment became an excuse to destroy the traditional order. The wind of enlightenment gained more momentum as Tongnip sinmun and Maeil shinmun were founded. Even those who studied abroad and returned to Korea joined the trend, launched Hwangseongshinmun, and took on enlightening people.
There were two groups that led the theory of civilization in the latter half of the 1890s; one was those who advocated the theory of civilization and enlightenment represented by Dokripshinmun and Maeilshinmun, and the other was Protestant Confucian scholars represented by Hwangs?ng sinmun. Even though they fell into the same category of civilization, their terms and concepts inherent in their terms varied widely.
What the former group advocated was civilization. They sought after thorough Westernization throughout food, shelter, and clothing and regarded such Westernization as civilization. On the other hand, the latter group set a goal of enlightenment, which was to increase people's intellectual abilities by accepting Western study.
Civilization was accompanied by its opposite concept, savagery. Those who were behind the theory of civilization and enlightenment pursued Western civilization and thus condemned everything not Western as savagery. Although the Protestant Confucian scholars did not use the concept of savagery much, they defined not observing the international laws as savagery.
Both the groups were similar in that they were obsessed with civilization in spite of different directions toward it. The Protestant Confucian scholars maintained a critical eye of Western civilization and pointed out its problems in the early stage. As time passed, however, they weakened in their critical consciousness, being obsessed with the goal of making the nation rich and powerful. Entering the 1900s, interest in civilization would expectedly increase further. The new topic was what should be the core of the civilization.

목차 (Table of Contents)

• Ⅰ. 머리말
• Ⅱ. '문명' 개념의 확산 양상
• Ⅲ. 신문을 통해 본 문명 인식
• Ⅳ. 맺음말
• 참고문헌
• 〈ABSTRACT〉

참고문헌 (Reference)

1 "협셩회회보"

2 한시준, "한말 일본 유학생에 관한 일고찰 in 千寬宇先生還歷紀念 韓國史學論叢" 정음문화사 1985

3 박찬승, "한국근대 정치사상사연구－민족주의 우파의 실력양성운동론－" 역사비평사 1992

4 도면회, "총론 : 정치사적 측면에서 본 대한제국의 역사적 성격" 19 : 1996

5 "일신문"

6 김승태, "서재필 in: 63인의 역사학자가 쓴 한국사인물열전 3" 돌베개 2003

7 금장태, "박은식의 유교개혁사상" 24 : 2005

8 길진숙, "문명의 재구성 그리고 동양 전통 담론의 재해석－『 황성신문』을 중심으로－ in: 근대계몽기 지식의 발견과 사유 지평의 확대" 소명 2006

9 정용화, "문명개화론의 덫 : 윤치호 일기를 중심으로" 41 (41): 2001

10 "독립신문"

11 盧官汎, "대한제국기 朴殷植과 張志淵의 自强思想 연구" 서울대학교 2007

12 서영희, "대한제국 정치사 연구" 서울대학교출판부 2003

13 "대한매일신보"

14 박양신, "근대 초기 일본의 문명 개념 수용과 그 세속화" (2) : 33-74, 2008

15 송병기, "개화기 일본유학생 파견과 실태(1881～1903)" 18 : 1998

16 "高宗實錄"

17 李德懋, "雅亭遺稿"

18 이광린, "開化派의 改新敎觀" 66 : 1975

19 柳永烈, "開化期의 尹致昊 硏究" 한길사 1995

20 朴殷植, "謙谷文稿"

21 "親睦會會報"

22 "皇城新聞"

23 趙翼, "浦渚先生集"

24 李金憲永, "日槎集略"

25 "承政院日記"

26 李光麟, "徐載弼의 ｢독립신문｣ 刊行에 대하여" 39 : 1975

27 李光麟, "徐載弼의 開化思想" 18 : 1978

28 金道泰, "徐載弼博士自敍傳" 을유문화사 1972

29 "尹致昊日記"

30 金度亨, "大韓帝國 초기 文明開化論의 발전" 한국사연구회 (121) : 7-204, 2003

31 차배근, "大朝鮮人日本留學生 ｢親睦會會報｣에 관한 硏究 : 그 創刊趣旨, 經緯, 內容을 중심으로" 35 : 1998

32 차배근, "大朝鮮人日本留學生 親睦會會報 에 관한 硏究(續)－創刊後 終刊號까지의 發刊實態와 주요 內容－" 36 : 1999

33 金東冕, "協成會 活動에 관한 考察－討論會와 機關紙刊行을 中心으로－" 25 : 1981

34 崔益鉉, "勉菴先生文集"

35 길진숙, "{독립신문}ㆍ{■일신문}에 수용된 ‘문명/야만’ 담론의 의미 층위" 국어국문학회 (136) : 321-353, 2004

36 전복희, "19세기 말 진보적 지식인의 인종주의적 특성『 독립신문』과 『 윤치호일기』를 중심으로－" 29 (29): 1995

37 박찬승, "1890년대 후반 도일(渡日) 유학생의 현실인식－유학생친목회를 중심으로－" 31 : 1999