동아시아공동체: 문명대안론- 문명적 정위를 중심으로 -

전홍석 한국동서철학회 2018 동서철학연구 Vol.0 No.90

After the breakup of the Cold War system between the U.S. and the Soviet Union in late 20th century, the ‘theory of alternative civilization’ has come to the fore with a multilateral discourse on East Asia and regional community. Closely looking into such discourse on East Asia, the current that penetrates through the discourse captures the actuality of ‘civilization community.’ The theory of regional community that designs a transnational regional order was included in the larger frame called ‘civilization.’ Based on this idea, it would be necessary to publicize civilizational orientation of East Asian community on top of ‘transitioned modernity’ of the 2nd axial period and 3rd and 4th industrial revolutions. The upper category called ‘culturology’ sets an example with academic inspirations and resources, which are to be accepted and recreated on the level of internal discourse on East Asia to establish a new ‘regional system’ of East Asia for long-term prosperity and peaceful cooperation. This topic is based on the awareness that there must be an innovative ‘East Asian study model’ to embrace the multi-layered modernity of artistic, sympathetic, spiritual and ecological civilizations, which is the current global discourse. If the ‘East Asian study’ is linked to singular and plural discourse of civilization, the agenda of ‘progressive meaning — universalism’ and ‘comprehensive meaning — plural community theory’ can be contrived. In addition, this paper presents the ‘view of life and ecological civilization (progress)’ that constitutes a mutual organic and whole network by enhancing civilizational understanding of the regional community theory. This civilization system of course secures unity within diversity that combines universality and specialty, as well as diversity within unity. Also, the communicative and solidary life code must be adhered by the organization principle of this civilization community. In the end, it can be said that the ‘East Asian civilization community’ is woven in the midst of coevolution of the orientation for ‘universal civilization’ premising ‘cultural pluralism’, or the converging point of singular and plural theories of civilization. Such an upgraded standard civilization system will lead the East Asian society to a dignified regional habitat of civilization ecology, which fills the gap between nationalism and cosmopolitanism. 20세기 말 미소냉전질서의 해체 이후 ‘문명대안론’의 대두와 함께 다각적인 차원에서 동아시아와 지역공동체 담론이 폭발되어 오늘에 이르고 있다. 이 제반 동아시아담론들을 세밀하게 들여다보면 그것을 관통하는 저류에는 ‘문명공동체’의 실제상들이 포착된다. 초국적 지역질서를 설계하는 지역공동체론은 ‘문명’이라는 큰 그림 안에서 동행한 것이다. 이로 볼 때 제2 기축시대 3ㆍ4차 산업혁명이라는 ‘변환된 근대성’의 토대 위에서 동아시아공동체에 대한 문명적 정위定位문제를 공론화할 필요가 있다. 그것은 상위범주인 ‘문명학’이 수범垂範하는 학술적 영감과 자원들을 동아시아 역내담론 차원에서 적극 수용해 재창안함으로써 장기지속적인 공동번영과 평화협력의 새로운 동아시아 ‘지역시스템’을 모색하는 데 있다. 이 논제설정은 현 세계적 담론인 예술ㆍ공감ㆍ영성ㆍ생태라는 문명의 다층적 근대성을 포용하는 혁신적인 ‘동아시아학 연구모델’이 요청된다는 문제인식에 따른 것이다. 실제로 ‘동아시아학’을 문명의 단ㆍ복수적 담론사와 연계시켜 보면 ‘진보적 의미 — 보편론’과 ‘총체(포괄)적 의미 — 다원공동체론’의 의제를 안출할 수 있다. 본고에서는 여기에 토대하여 지역공동체론의 문명적 이해를 제고시켜 상호 유기적ㆍ전일적 연결망을 구성하는 ‘생명생태적 문명(진보)관’을 제시했다. 이 문명시스템에는 보편과 특수가 함께 살아 숨 쉬는 다양성 속의 통일성, 통일성 속의 다양성이 확보됨은 물론이다. 그리고 소통적ㆍ연대적 생명코드가 이 문명공동체의 조직원리, 접착제로 기능해야 한다. 결국 ‘동아시아 문명공동체’는 문명의 단ㆍ복수론적 지평의 융합지점, 즉 ‘문화다원주의’를 전제로 한 ‘보편문명’에의 지향이라는 양자의 상호적 공진화 속에서 직조된다고 할 수 있다. 이 같은 격상된 문명표준체계는 동아시아사회를 국가(민족)주의와 세계주의의 간극을 메워주는 문명생태주의적 지평의 품격 높은 지역 삶터로 이끌 것이다.

근대 초기 일본의 문명 개념 수용과 그 세속화

박양신 한림대학교 한림과학원 2008 개념과 소통 Vol.0 No.2

The present article examines the adoption, in the early period of Japanesemodernization and secularization, of the concept of civilization originating in theWest, and how the use of the translated term spread to the common people. Therelationship between the concept of civilization and modernization of Japan istherefore addressed. First of all, it considers how the word ‘civilization’was translated into Japanese;while civilization was initially translated as ‘Bunmeikaika(文明開化),’‘Bunmei(文明)’and ‘Kaika(開化),’‘Bunmei’eventually overwhelmed the other terms, andsettled in Japanese society. Also examined is the recognition of the concept of civilization by Japaneseintellectuals, particularly Hukuzawa Yukichi and fellow Meirokusha members. Intellectuals, including Hukuzawa, recognized that civilization is the highest stagein the development of human history, and has its own universality. In addition,according to them, civilization is a process of advancing out of savageness, withthe advancement of intelligence for energy. Furthermore, it centers on theadvancement of human comfort and dignity. Eventually, their purpose, concretelyspeaking, is to aim toward the Western model. This concept of civilization is secularized further as it spreads to the commonpeople. Through the textbook of the world geography, civilization is regarded asthe opposite concept of savageness. And the formula is formed that civilization isto the West as savageness is to Africa. On the other hand, the concept ofcivilization included in the book for popular enlightenment is filled with thecontents informing the government’s reform policy. Therefore, it implies that theamelioration of customs and the policy of modernization are equal to‘civilization.’The remarkable characteristic of the concept of civilization in the early period ofJapanese modernization is that it is highly appreciated as a very positive value. Itsuggests that the concept of civilization at that time supported the process ofmodernization by which Japan had propelled to establish modern nation, with itstarget the West. 이 논문은 근대 초기 일본이 서구로부터 수용한 문명 개념과 그것이 일반에 전파되어 세속화되는 양상을 고찰함으로써 문명 개념과 근대화의 관계에 대한 시사를얻어 낼 것을 목적으로 한다. 이를 위해 먼저 영어의 civilization이 일본에 수용되어 어떠한 용어로 번역되었는지를 검토한다. 일본에서 civilization은‘문명개화’,‘문명’, ‘개화’등으로 번역되었으며, 시간이 지나면서 이중‘문명’이 다른 용어를제압하고 일본 사회에 정착하게 된다. 이어서 지식인들의 문명 개념 인식을 후쿠자와 유키치와 메이로쿠샤 동인들을 중심으로 고찰한다. 후쿠자와를 비롯한 지식인들에게‘문명’은 우선 인류의 발전단계에서 최고에 위치하는 단계로서 하나의 보편성을 가진 개념으로 인식되었다. ‘문명’은 지(知)의 진보를 원동력으로 하여‘야만’의 단계를 탈각하여 진보하는 과정이며, 인간의 안락과 품위의 진보 상태로서 그 목표는 구체적으로‘서양’을 지향하는 것이었다. 이런 문명 개념은 일반인에게로 전파되는 과정에서 보다 더 세속화된다. 세계지리서를 통해 문명은 야만의 대칭 개념으로 인식되고, 더 나아가‘문명-서구/야만-아프리카’라는 식으로 시간적 단계가 지리적 공간과 결합된 형태로 인식되게 된다. 한편 대중계몽서 속의 문명은 정부의 개혁정책을 홍보하는 내용으로 채워져풍속개량과 근대화 정책이 바로‘개화(civilization)’라는 인식을 성립시켰다. 이와 같은 일본 근대 초기 문명 개념에서 특징적인 것은 문명이 대단히 긍정적인가치로서 칭양되고 있었다는 점이다. 이는 당시의 문명 개념이 바로 서양을 목표로 근대 국가 수립을 추진해 가고 있던 일본의 근대화 과정을 뒷받침하고 있었음을 시사하고 있다.

생태문명을 위한 김경동의 비전 분석: 신문명론 패러다임을 중심으로

이명호 동양사회사상학회 2023 사회사상과 문화 Vol.26 No.1

As abnormal climate phenomena due to global warming frequently occur and various socioeconomic problems arise, the ecological crisis has become a real crisis that threatens the survival of humankind. As an alternative to overcoming the crisis, the transformation from industrial civilization to ecological civilization, analyzed as the main cause of the ecological crisis is mainly dealt with in academia and media circles. However, discussions on civilization transformation are not very active in the social science community, especially mainstream sociology (or standard sociology). In this situation, Kim Kyong-dong, who represents academic sociology in Korea, continues to publish research results on the theme of ‘civilization.’ Only a few people still pay attention to his theory of civilization. Mainstream sociology does not pay much attention to his theory of civilization and the transformation of civilization, perhaps because it is based on Eastern thought, specifically the Yin-Yang dialectics. This study summarized the reasons for the need for a civilization shift from a sociological perspective and outlined the four elements (values) he organized in the paradigm of the new civilization. The four values of the new civilization Paradigm, publicness, humanism, community, and ecologicalism, are based on the fact that people are in relationships. Kim Kyong-dong’s new civilization paradigm partly contains hope and a vision for the future. The “Advanced Society Purified by Cultural Culture,” which he presented in several books as a future society, boldly broke away from Western modernity’s framework and defined a new vision from the perspective of civilization theory. In addition, the “Advanced Society Purified by Cultural Culture” consists of six virtues based on Oriental thought, “Moderating Humanity, Rightness, Courtesy, Beuty, Wisdom and Trust” and cosmological ecology. As mentioned in the early days of this study, the purpose of this study is to examine whether Kim Kyong-dong’s new civilization Paradigm is based on global-level empathy for values and horizons that can transcend the current civilization paradigm and whether it can play a function and role as an ecological civilization. Suppose you acknowledge that there are many limitations and answer roughly. In that case, it is expected that the new civilization Paradigm will be able to play a role and function as an ecological civilization. The four social values and six virtues he presented could help establish various practical strategies as models of ecological civilization. However, it isn’t easy to analyze whether the new civilization paradigm completely transcends the modern industrial civilization paradigm. As we can see from the community analysis, some of the elements still exist in the existing paradigm.

근대 천도교의 의제개량운동과 『초등교서』에 나타난 도덕적 문명관

정혜정 서울역사편찬원 2012 서울과 역사 Vol.- No.80

근대 서울 지역을 중심으로 전개된 천도교 문명론은 일본으로부터 영향을 받은 것이었고 양자 모두 서구 문명화를 지향하면서 근대국가수립과 풍속개량이라는 과제 속에서 진행된 것이었다. 그러나 일본의 서구문명화가 궁극적으로 패권주의를 지향했다면 천도교는 서구 문명화를 지향하면서도 도덕적 정신주의를 형성해 나갔다 할 것이다. 특히 천도교는 ‘인심의 문명’을 강조하고 세계공동체의 한울문명을 지향하여 패권주의를 배제했다. 또한 문명화에 있어서 교육과 종교가 대표적인 수단이 되었는데 특히 종교는 문명화의 근간으로서 주장되었고 그 중에서도 종교는 고유 종교여야 함을 강조했다. 법률을 위해서는 도덕이 필요하고 도덕을 위해서는 종교의 감화력이 필요하기에 이는 자국의 고유한 종교가 아니면 불가하다는 것이었다. 한편 천도교는 만세보를 중심으로 서구문명화 운동으로서 풍속개량과 국가의식을 고취하기 위한 국민계몽교육을 전개했는데 국가의식의 고취는 주로 법률교육, 인민의 공론 창출기구, 애국심 고취, 풍속개량으로 전개되었다. 특히 흑의단발은 국가문명화에 참여하는 표증이자 일치단결을 위한 선언으로서 이 역시 문명의 진보를 이루는 선행조건으로 인식되었다. 그리고 국가의식의 고취를 위한 천도교의 계몽서 발간 역시 주목된다. 그 대표적인 것이 서울에서 발행된 오상준의 『초등교서』인데, 이는 독일의 헌법학자 J.C. 블룬츨리의 저서 한 권이 영국의 정치를 개혁하고 부강케 한 것처럼 한국의 정치개혁과 국가정신의 고취를 목적하여 집필된 것이었다. 이는 천도교 사상과 근대국가 개념을 결합하여 문명국가를 설명한 계몽서로서 국가의 법률이 제대로 역할하기 위해서는 도덕이 뒷받침되어야 하고 이 도덕을 지탱해 주는 것이 종교임을 강조하여 종교와 국가의 양면적 관계를 피력해 나가고자 한 것이었다. In the opening of the port stage the civilization of Chondoist in Seoul was affected by Japan. Although it suffered effects from Japan but it was developed through the Korean way. Both of them pursued Western civilization and they embraced the challenges of establishment of the modern state and improving customs. But the Western modernization of Japan was following to violent imperialism hegemony of the Western. And Korea's acceptance of the constitutional State was based on popular sovereignty and patriotism. This paper is especially pay attention to Cheondokyo's the theory of civilization and national training education. Cheondokyo go out to civilization and enlightenment after Donghak peasant revolution. Mansebo(萬世報) and Chodeungkyoseo(初等敎書) publishing was typical exercise of Cheondokyo' civilization. So this paper analyzed the development of civilization and national education in Cheondokyo. Mansebo(萬世報) translated and linked set the Nation studies(國家學) of Ariga nagao. The aims was for the sake of making people of Korean. To be citizens mean to make citizen society and equality of communication. The civilization of Chondoist included moral idealism in Westernization of promoting. Especially Cheondokyo emphasized civilization of Human mind and the world community of Hanul civilization. But the violent imperialism hegemony was excluded in its civilization. Also education and religion were typical measures to Western modernization. Especially religion was foundation of civilization for them. So Chondoist claimed that their own religion is very important for civilization. On the other hand Chondoist proceed continuously costume improve. That is to say, religion was the means of construct of the Nation-state. And they published the public enlightenment books such as Chodeungkyoseo(初等敎書) for the sake of national awareness. Also there was the most widely read book as Gukminsuzi(國民須知). It's author was unknown but there was the some deep relationship with Chondoist Yang, han-muk. It was also enlightenment book to inculcate the national sovereignty and constitutional national consciousness.

1880년대 문명 개념의 수용과 문명론의 전개

노대환 서울대학교 규장각한국학연구원 2010 한국문화 Vol.49 No.-

Civilization is an essential concept that had been generally used in Confucian society in the traditional period. Civilization indicating Confucian enlightenment served as the ideal goal that nations should achieve. Civilization was established along with development of Confucianism, and once established as a concept it played an important role in maintaining and intensifying the authority of Confucianism. Apart from the concept of civilization, a new concept of munmyeong ('civilization') was born as a translation of 'civilization' in Japan. The new concept of civilization was introduced into Joseon Dynasty in 1880s. Yu Gil-jun simply reported of the logic of civilization by Fukuzawa, and Yun Chi-ho presented a logic slightly different from that of Fukuzawa. While advocates of rapid reformation stated new logic of civilization, Hansungsunbo, a newspaper managed by moderates introduced western concept of civilization but basically adhered to the traditional concept of civilization. Discussion of civilization had been considerably changed after the Gapsin Coup: civilization or enlightenment became blasphemous words that nobody could thoughtlessly disclose. The strong pride for the tradition shown in Hansungjubo was different from the attitude of Hansungsunbo, indicating that the concept of civilization went back to the traditional one. The logic of civilization at the late 1880s was discussed by a minority of intellectuals: Yu Gil-jun, who faithfully accepted the logic of civilization by Fukuzawa, adhered to a moral view of civilization later. Morality had strong characteristics of Confucianism, but it was not always Confucian because it also indicated intellectual capacity. Yun Chi-ho, meanwhile, formed a new view of civilization during his studying in America by experiencing the actual conditions of civilized nations and accepting Christianity. What he learned was the logic of power, "Power is justice." He was easily assimilated to the western view of civilization that civilized nations should naturally instruct barbarian ones and the view of civilization by Japan that copied the western view. Park Young-hyo emphasized that Korea should be civilized by intensifying images of civilization via contrasting civilization and barbarism. His view of civilization had strong finality of breaking away from humiliation. The perception of being humiliated on oneself resulted in more adherence to western civilization.

문명론의 인종주의, 아시아 연대론

김경일 ( Keong-il Kim ) 한국사회사학회 2008 사회와 역사 Vol.0 No.78

이 연구는 인종과 문명이라는 두 변수의 각각이 아시아연대의 이론에 어떠한 영향을 미치게 되는가를 이 시기의 대표적인 두 개화사상가인 유길준과 윤치호의 두 사람을 통하여 검토한 것이다. 유길준과 윤치호는 근대로의 이행기에 문명개화의 점진적 도입을 지지하였던 대표적인 지식인으로서, 일본과 미국 유학의 경험이 이들의 사상 형성에서 주요한 계기가 되였다. 그러나 두 사람에게 서구의 문물이나 사상의 영향력이 전면적이거나 일방적이지는 않았다. 두 사람이 생장해 왔던 가족적 배경이나 훈육과 교육, 현실에 대한 상황 인식과 판단, 그리고 미래에 대한 전망 등은 근대화, 서구화가 가져다 준 충격 및 효과들과 지속적인 상호작용을 하였다. 유길준은 유수한 양반 가문에서 태어나 그에 걸맞은 재능을 갖춘 촉망받는 젊은 이였다. 반면 윤치호는 천부의 지능과 자질은 뛰어났지만 서얼 출신의 무관의 아들이라는 신분적 주변성에 의해 기성 체제와 화해할 수 없었다. 이와 관련하여 전통지식 체계로서의 유교와 새로이 받아들인 기독교에 대한 두 사람의 선택과 선호도는 다르게 나타났다. 궁극적으로 이는 개체와 전체, 개인주의와 국가주의로 각각 요약되는 두 사람의 입장 차이를 가져 왔다. 유길준은 엘리트의 선도와 집단의 노력을 통한 계몽의 효과를 통하여 문명의 단계적 이행이 가능하다는 이상적이고 낙관적 전망을 제시하였다. 전통의 자산이 지니는 가치에 충분히 주목하면서 자신의 국가가 문명의 발전 단계의 중간쯤에 속해 있다고 보았다. 이와 대조적으로 윤치호는 서구 선진 문명의 위용에 압도되면서, 서구가 표방하는 자유나 인권과 같은 이상들은 그 배후에서 작용하는 실제적인 힘의 논리에 의해 설명할 수 있다고 생각하였다. 자신이 속한 문명의 전통에 대한불신과 비판을 배경으로 그는 자신의 사회가 중국과 마찬가지로 야만의 상태에 있다고 보았다. 낙후와 무능, 완고가 지배하는 사회 현실에서 그는 절망과 비관이 지배하는 암울한 미래를 읽었다. 이러한 절망과 좌절을 그는 같은 인종으로서 문명의 영역에 도달하였던 일본과의 동일시를 통하여 해소하고자 하였다. 인종이라는 매개를 통하여 그는 자신이 지닌 열등의식과 패배감을 동양에서 유일하게 적자로 생존한 일본에 대한 동경과 선망으로 전치시키고자 하였던 것이다. 이에 따라 인종보다도 문명을 상위에 두었던 유길준에게서는 아시아연대에 대한적극적 제안을 찾아 볼 수 없는 것과 대조적으로 문명보다도 인종이 상위의 개념으로 작용하였던 윤치호에게서는 아시아연대에 대한 사유가 지배적인 것으로 나타난다. 문명 자체에 주목해 보자면 두 사람의 차이는 각각 단계론과 본질론이라는 상이한 두 유형을 대표하는 것이었다. 단계론은 문명을 발전과 이행이라는 역사적 과정을 통하여 문명을 이해하고자 하는 입장을 말하며, 본질론은 문명의 단계를 고립화시키는 구조 틀 안에서 그 자체를 탈역사화하여 추상화시키는 것을 말한다. 인종과 문명에 대한 상이한 두 접근으로서의 단계론과 본질론은 아시아연대에 대한 두 사람의 상반된 입장의 차이를 가져왔던 것이다. This study examines how race and civilization each influenced the discourse on Asian solidarity through a comparative study of Yu Gil-jun and Yoon Chi-ho, two leading enlightenment thinkers of the time. Yu and Yoon are two leading intellectuals who supported a gradual introduction of enlightenment during Korea’s transitional period to modernity. Experiences of study abroad to Japan and the US were critical in the formation of their ideas. Nevertheless, the influence of the western thoughts and civilization was neither extensive nor unilateral. Their family backgrounds, upbringings, education, opinions on their own society, and the prospects for the future constantly interacted with the culture shocks and impacts of modernization and westernization. Born into an affluent yangban family, Yu Gil-jun was recognized as a young man of a great future. On the other hand, despite his inherent talents and characters Yoon Chi-ho never reconciled with the established society due to his marginal status of being an illegitimate son of a mugwan(military functionary). Accordingly, their attitudes and preferences toward Confucianism and Christianity, the traditional and new knowledge systems, respectively, were very different. Eventually, their choices were expressed through their dualistic position: individuality vs. collectivity and individualism vs. statism. Yu Gil-jun suggested an ideal and optimistic view of the transition to civilization through educating the elites and collective efforts. Appreciating the value of tradition, he saw the state as the middle point on the way to civilization. In contrast, overwhelmed grandeur of the western civilization Yoon Chi-ho thought that the western ideals like liberty and human rights can be explained through the logics of the real power that is in play. Distrusting and being critical of the tradition of the civilization which he belonged to, Yoon though that his society was in the state of barbarism like that of China. From the social reality ridden with backwardness, incompetence, and obstinacy he found a dismal future dominated by despair and pessimism. He attempted to overcome such despair and frustration through identifying with Japan who is of same race and have achieved civilization. Using race as a medium, Yoon sought to transpose his inferiority complex and desperation to his desire and envy of Japan who was the only one to have succeeded in the East. In this regard, Yi Gil-jun who considered civilization before race could not be a dire supporter of Asian solidarity whereas for Yoon Chi-ho who thought race was more important than civilization the idea of Asian solidarity dominated his thinking. On civilization itself, two thinkers represented two different models, stage theory and essentialism. Stage theory seeks to understand civilization through a historical process of development and transition. Essentialism seeks to turn the stages of civilization into abstract concepts through dehistoricization. Therefore, stage theory and essentialism each having two different approaches to race and civilization led two thinks to have two opposite views on Asian solidarity.

1890년대 후반 '문명' 개념의 확산과 문명 인식

노대환(Noh Dae Hwan) 한국사연구회 2010 한국사연구 Vol.149 No.-

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.

중세 지중해의 문명 교류와 이슬람

윤용수 ( Yoon Yong-soo ) 부산외국어대학교 지중해지역원 2017 지중해지역연구 Vol.19 No.3

The individual civilizations of the Mediterranean are indebted to another cultures without exception. Classical Greek civilization was born by accepting the achievements of ancient Orient civilization. Roman civilization was based on the Hellenistic civilization, an international civilization that blended Eastern and Western civilizations based on classical Greek civilization. Islamic civilization, led by Arab and Muslims in the Middle Ages, was also nurtured by the cultural and academic accomplishments of the Roman and Byzantine empires. The resurrection of the Renaissance was possible because of the academic achievement and cultural heritage of Islamic civilization. Therefore, the Mediterranean region where Christianity and Islamic civilization, Asia, Europe and Africa coexist can be considered as a complex civilization space in which the traces and footsteps of many empires and civilizations that have flourished in the Mediterranean region are deposited. This study aims to investigate the relationship between Islamic civilization and European civilization in terms of interchange and proliferation centering around the Middle Ages. Especially, I will try to analysis to understand the contribution of Arab and Islamic civilization to human civilization through the role of Islamic civilization, which was the mainstream civilization in medieval Mediterranean region, and the process of spreading to European civilization.

A Comparative Study of Several Issues Between the Indus Civilization and the Ancient Shu Civilization

추일청 중국어문학연구회 2015 중국어문학논집 Vol.0 No.92

The Indus civilizationand the ancient Shu civilization isanin dependent development of ancient civilization. They play an important role in the ancient Eurasian civilization. The Indus civilization and the ancient Shu civilization although far apart. Their forming and time are different, and civilization characteristics also vary, but they have certain common characteristics: They are all established on the economic basis of farming developed in ancient times and has built the world’s oldest artificial irrigation system. There have been numerous city and glorious city civilization. They had a cultural exchange and mutual influence widely and other civilizations. A comparative study of the Induscivilization and the ancient Shu civilization will help us to deepen our understanding of the connotation of ancient civilization and understand the profound influence to the ancient civilization sustainable development of economy and culture.

A Comparative Study of Several Issues Between the Indus Civilization and the Ancient Shu Civilization

Zou Yiqing(鄒一淸) 중국어문학연구회 2015 중국어문학논집 Vol.0 No.92

The Indus civilizationand the ancient Shu civilization isanin dependent development of ancient civilization. They play an important role in the ancient Eurasian civilization. The Indus civilization and the ancient Shu civilization although far apart. Their forming and time are different, and civilization characteristics also vary, but they have certain common characteristics: They are all established on the economic basis of farming developed in ancient times and has built the world’s oldest artificial irrigation system. There have been numerous city and glorious city civilization. They had a cultural exchange and mutual influence widely and other civilizations. A comparative study of the Induscivilization and the ancient Shu civilization will help us to deepen our understanding of the connotation of ancient civilization and understand the profound influence to the ancient civilization sustainable development of economy and culture.