朝鮮儒者「小中華」意識中的自我情感因素 = The Self-Identification Factors inside Chosŏn Confucians’ “Small-China” Consciousness

다국어 초록 (Multilingual Abstract)

The paper intends to indicate that the “small-China” consciousness in Chosŏn, throughout 518 years (1392-1910) of its history, can be divided into three different kinds of self-identification. The first one is the establishment of “Tankun Chosŏn” on Ki Chosŏn through the process of tracing the origin of the small-China consciousness. It was originated from an ethnical sentiment. The second type of self-identification is a cultural identification that “we are the only Chinese,” which was derived from its small-China consciousness under the political upheaval in the metamorphosis between the Chinese and the barbarians. The “we are the only Chinese” sentiment can be divided into two different stages. The first stage occurred when the Manchurians overthrew the Ming Dynasty. China became the realm of the barbarians, so China was no longer an authentic China. The Chosŏn Confucians began to believe that “we are the only Chinese” left in the world, and such a sentiment came from a mixture of political and cultural factors. The political factor was derived from the orthodox thinking of “revering the Zhou and admiring the Ming,” so the Qing Dynasty was not considered an orthodox regime. Culturally speaking, Chosŏn Confucians mourned for the loss of China because China had unfortunately fallen into the hands of the barbarians. They felt the need to carry the responsibility of being “Chinese.” There was even a sense of self-importance that the “small China” could become the “big China.” The second stage of “we are the only Chinese” occurred after the Western invasion. “Western barbarians” and the “Japanese Empire” threatened the “Qing barbarians.” When the “Qing barbarians” were finally overthrown and Chosŏn was also subjugated by the Japanese Empire, a special sentiment about “the re-appearance of a great China” emerged.

다국어 초록 (Multilingual Abstract)

本文企圖指出, 「小中華」意識在朝鮮518年(1392-1910)的漫長歷史過程中, 至少可區分以下三種展現主體自我的認同情感：第一種主體自我的認同情感是在小中華意識的溯源過程中, 在箕氏朝鮮之「上」, 另立「檀君朝鮮」的自我認同之情感。這一類情感是來自於民族根源的情感。第二種主體自我的認同情感是小中華意識在華夷變態的政治巨變中, 出現所謂的「唯我是華」的自我文化認同之情感。「唯我是華」又可區分兩階段, 第一個階段是面對清人滅明後的華夷變態情勢, 中華淪為夷狄, 華已不華, 天下僅存「唯我是華」的自我情感, 這一類自我情感的特色, 可說夾雜著政治與文化上的情感。政治上的情感來自於「尊周思明」的正統意識, 不以清為正統；文化上的情感則哀嘆中華竟淪為夷狄, 充滿「華」的自任自重感, 甚至出現「小華」也可以成為「大華」的自負感。「唯我是華」的第二個階段是在西人勢力(「洋夷」)入侵以後的小中華意識, 「洋夷」或「日帝」威脅著「清夷」, 而「清夷」終被推翻, 同時朝鮮也亡於日帝的兼併, 這時出現期待「大華重現」的特殊情感。

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