论江户时代士农工商等级秩序的嬗变及对幕藩体制的影响

張波,金昌庆 동북아시아문화학회 2018 동북아 문화연구 Vol.1 No.54

To keep the society in an orderly state, Tokugawa Ieyasu utilized the concept of hierarchy in the Zhu Zi’s philosophy to divide people into four groups systematically and spiritually after his seizure of power, i.e. scholar, farmer, artisan, and merchant. There is an impassable gulf among each hierarchy and each one fulfills his duty within the range and their status would be inherited by their descendants, thus, to ensure the social ability and the stability of Tokugawa Regime. However, the hierarchical order of scholar, farmer, artisan, and merchant was challenged in mid-late Edo period. Every hierarchy was divided and changed internally. The bureaucratized, knowledgeable, pauperized, commercialization and independent trends of samurai, polarization between the rich and the poor of farmers, and affluence of businessmen swayed the hierarchical order, and finally threatened and overthrew the Tokugawa Regime. The samurai class of the ruling class has undergone profound changes.The bureaucratization has caused the samurai to lose its heroic character, thus losing the rationality. Knowledge-basedization has led the samurai class to gradually accept the requirements of the status quo of the reformed abacus system based on the continuous acceptance of Western culture. The samurai's poverty and constant commercialization have caused loyal warriors to deviate from their Lord Jun. The peasant class has changes in the separation of the rich and the poor,and triggering peasant uprisings, threatening the basis of the ruling system.The affluence of municipalities sparked the rise of the anti-abstinence and anti-abstinence ideology of the townspeople, leading to the emergence and development of the idea of opposition to the order of feudalism,and the culture of the people of the towns, resulting in a great deal of arrogance challenge.

일본근세후기의 질서 정당화논리 -“관습(慣習)”, “고례(古例)”와 법원(法源)에 대한 의식

마츠다코이치로 ( Koichiro Matsuda ) 다산학술문화재단 2008 다산학 Vol.- No.13

This article focuses on the concepts of “convention” and “case” in legal and political discourse in the late eighteenth to the early nineteenth-century Japan in order to shed new light on the early modern legal philosophy in the East Asian region. General view would maintain that the idea of rule of law and the consciousness of proper source of law were introduced to Asian countries after an encounter with European legal thought in the mid-nineteenth century. However, a number of examples from Japanese legal documents and political literature since the late eighteenth century shows that, even though almost no formal education for the legal profession was established under the Tokugawa regime, the consideration of and discussion on the meaning of “convention” and “case” in the legal process constituted important issues. Moreover, the reflective discourse on “the proper source of judicial process” in the early modern period affected the understanding of Western legal thought when the Meiji government adopted the Western judicial system after the Meiji Restoration.

德川氏及び豊臣政權の「摠無事」と關東諸領主間の 交涉に關する考察

田中敏昭 한국일본어교육학회 2013 日本語敎育 Vol.63 No.-

豊臣政權の日本統一過程、特に關東·奧羽を支配下におさめていく過程において發令された豊臣政權の「關東·奧兩國摠無事」令は、信長在世時の秩序を前提として當時の東國という地域的特性を背景に登場した政策であった. この「關東·奧兩國摠無事」令は、一段階目が關東における織田秩序崩壞後の「東國御一統」回歸のための家康單獨による「摠無事」、二段階目が德川·北條同盟により家康單獨による「摠無事」が困難になった狀況下で秀吉が關與した家康による「摠無事」、三段階目が小牧·長久手以降、家康に執行を委任した豊臣政權による「關東·奧兩國摠無事」、という三つの過程を經て成立したことを明らかにした. またこの豊臣政權の「關東·奧兩國摠無事」令は、家康に委任されたのであるが、その理由は、第一に家康が織田政權期より「大儀ハ家康卿へ相議可有」·「御威光」といわれ、東國に多大な影響力を持っていたこと、第二に織田秩序崩壞時からすでに東國の「摠無事」を推進していたこと、第三に家康が豊臣政權に編入される以前から、すでに秀吉が家康の推進する「摠無事」に關與していたことによるものであったことも明らかにした.

韓日葛藤의 政治經濟學, 그 歷史 文化的 深層構造와葛藤解消 方案

허철부 한일경상학회 2016 韓日經商論集 Vol.70 No.-

The conflict between Korea and Japan has a multifaceted nature requiring multifaceted solution. Korea and Japan have contrasting culture of samurai/militarism and Sonbi/poet culture. Unlike the ethically preoccupied Confucian humanistic Sonbi culture, Samurai-militaristic culture has the elements of realism, highly mobilized organizational element as well as the power worshiping machiavellian element, while ethically preoccupied Confucian humanistic Sonbi culture has the element of unrealistic idealism and suspicious look on the strong and big, while showing compassionate attitude towards the weak and small. Such contrasting culture prompts the temper of the people of the two nations with despising and contemptuous look on each other, Such cultural elements can easily be utilized by careless political leaders of both countries towards the popularistic ends to complicate the issue. On top of such contrasting culture, two nations experienced unfortunate historical memories of Silla conqueror of ancient Kaya and Baekje kingdom in the peninsula, from where the majority of the kingdom subjects escaped to Japan and strengthened and finalized the Ancient Japanese kingdoms with strong antipathy towards unified Silla Kingdom and the Japanese antipathy is sustained to the contemporary Korea. Also Neo Confucian fundamentalistic element of latter half period of Yi Dynasty and Sinto fundamentalism of Mei Ji Restoration of both countries have compounded the fragile relationship of both countries. One myth maintained by most of the Japanese elite is the modernization of Korea is the sole result of the Japanese occupation of Korea and post war Japanese economic assistance. It is the contention of this paper that the Koreans learned the Western civilization from the American missionaries in the North Korea during the Japanese colonialism and 3 million to 5 million North Korean Christians came down to highly communized South Korea before and after the Korean war. It was the Korean military leaders who learned modern bureaucracy administration from the American military during and after the Korean War to efficiently carry out the industrialization of Korea. It is proposed in this paper for the peace loving intellectuals of both countries to advice their respective politicians to refrain form the careless popularism and proposed to the intellectuals of both countries to sustain academic dialogues to correct historically and culturally fundamentalistic elements of respective nations. Both Korea and Japan should learn from each other toward Hegelian dialectic of synthetic and balanced realism and action oriented culture and the culture of idealism with ethical nature. 한일 양국 간의 갈등은 다면성을 띠고 있어 다각적인 해법을 요구한다. 양국은 사무라이/군사 문화와 윤리우선의 유학적 선비 문화의 대조를 이룬다. 사무라이/군사 문화는 현실주의와 고도의 조직/행동화와 권력숭배 및 마키아벨리적 요소를 띤다. 반면에 유교적 선비 문화는 비현실적 이상주의적 색채를 띠며 강자와 큰 집단을 의심의 눈초리로 보고 약자와 작은 집단을 동정하는 경향을 가진다. 그 같은 역사․문화적 배경 하에 양 국민은 쉽게 상호 무시하려는 경향이 있는데 양국의 정치인들이 인기를 위하여 이 요소를 활용하려는 경우에 사태가 악화된다. 이 같이 대조적․문화적 배경 하에서 8세기 전후에 신라가 한반도의 가야와 백제를 멸망시키고 그 유민들이 일본에 대규모로 이주하여 일본 고대국가를 강화한 후 일본 지도자들의 신라에 대한 적대감이 신라의 후계자로 보이는 현 한국에 대한 적대감으로 이전되는 것으로 보인다. 취약한 양국의 관계를 더욱 꼬이게 만드는 요소는 후조선/이조 후반기 한국의 성리학 근본주의적 요소와 일본 명치유신의 신토 근본주의적 요소이다. 현재 일본 지식층이 간직하고 있는 신화는 일본의 식민정책이 한국의 근대화에 기여했으며 한국의 산업화는 전적으로 일본의 경제 및 기술협조라는 것이다. 본 논문의 입장은 한국의 근대화는 19세기부터 한국에 파견된 미국의 개신교 선교사들이 1945년 현재 북한을 완전히 기독교화 시켰으며, 3-5백만 명으로 추산되는 북한의 기독교도들이 한국전쟁 전후에 월남하여 공산주의화가 상당히 진행된 남한에서의 치열한 투쟁을 하여 대한민국을 건국하였고, 전쟁 중의 한국군 장교들이 미군에게서 배운 관료조직 관리의 지식이 전후 한국의 산업화를 효율적으로 진행시킨 주원인이라는 것이다. 본고에서 추천하는 양국의 갈등해소법은 양국의 평화애호 지성인들의 이 같은 배경을 이해하고 조용한 대화를 유지하며 자국의 정치인들이 대중 영합주의를 자제하도록 조언하고, 자국의 역사․문화적 근본주의를 자체적으로 해소하여야 한다는 것이다. 양국 문화는 상호 학습의 변증법적 융합발전의 관계를 가지므로 현실주의와 행동주의 그리고 이상주의와 윤리관은 미래지향적 균형발전 문화의 필수 요소이다. 이 점을 양국의 양식 있는 지식인들이 상호 이해하고 주도적으로 형성하여야 한다.