전통과 근대를 살아간 인물, 荷齋 池圭植의 ‘일상’을 통해 본 그의 사상과 종교 (Hajae(荷齋) Ji gyusik(池圭植) who Lived in Tradition and Modernity: His Thought and Religion through Everyday Life)

서지정보

· 발행기관 : (사)한국인물사연구회
· 수록지 정보 : 한국인물사연구 / 19호 / 65 ~ 108페이지
· 저자명 : 김소영

초록

Chosŏn faced radical changes in every aspect of politics, economy, society, culture and so on after the 'opening' of port in 1876. Hajae Ji gyusik was just one of the 'common' people of Chosŏn who lived their "daily lives" in the rapidly changing situation. On the other hand, he was by no means an ordinary person in the sense that he could perceive and record the changes.
This study reconstructs his daily life as an intellectual and educator as well as a Bunwon gongin(貢人), and examines how his thought and religion had changed in the mixed period of tradition and modernity by analyzing his Hajae ilgi(荷齋日記, Diary of Hajae)Hajae was not only a gongin but also one of leaders and intellectuals in his community. He had confucian knowledge and enjoyed composing Chinese poetry. His literary talent was recognized even by yangban, aristocrats. His literary talent and knowledge seem to result from his enormous reading. His collection of books and list of reading ranged over various fields such as Chinese poetry, history, confucian scripture, novel, medicine, military. He wrote diverse documents for his neighbors and friends, and educated his offsprings and neighbors'. He also looked into traditional medical books and dispensed medicine to his family, relatives and neighbors.
Although Hajae who was not an authentic confucian scholar, he was a talented 'traditional' intellectual interested in practical knowledge and studies as well as confucianism. His tendency mentioned above made him perceive the task of the times such as "national prosperity and military power" and "civilization and enlightenment" and accept "new culture" positively when Chosŏn was in the crisis of losing national sovereignty while experiencing Tonghak(東學) uprising, Sino-Japanese war and Russo-Japanese war from the late 19th to early 20th century.
Hajae could grasp rapidly and exactly internal and external situation and the necessity of "national prosperity and military power" and "civilization and enlightenment" through print media like Jeguk Shinmun, Hwangsung Shinmun and Daehan Maeil Shinbo. He seems to be affected by these newspapers which chose educational enlightenment activities as a method to resolve the national assignments.
After the conclusion of a treaty of protectorate in November 1905, many intellectuals paid attention to the modern education and devoted themselves to it in an attempt to restore the sovereignty of Taehan Empire and establish nation-state. Hajae also took part in establishing a primary school and started educational activities to get over the national crisis. After the opening of Bunwŏn school in April 1906, Hajae spent more time and strength on the management of school and the education of students than on his main job, ceramic trade.
Looking at the subjects taught and textbooks used at Bunwon school, we can guess that Hajae and the other founders of school pursued 'modern education' that makes the people learn modern knowledge and 'national education' which increases "loyalty and patriotism."It was also noticeable in Hajae's everyday life that he started to believe in christianity and finally converted to Ch’ŏndogyo(天道敎). It is not evident why Hajae , who had believed in traditional religions such as confucianism, buddhism, shamanism and so on, came to believe in new religions. His intellectual curiosity and enthusiasm might make him explore and accept new religions. Or by depending on the power of christianity and Chŏndogyo, he might aim to protect himself and his family and restore and preserve sovereignty against Japanese invasion rather than to pursue pure religious faith.

영어초록

Chosŏn faced radical changes in every aspect of politics, economy, society, culture and so on after the 'opening' of port in 1876. Hajae Ji gyusik was just one of the 'common' people of Chosŏn who lived their "daily lives" in the rapidly changing situation. On the other hand, he was by no means an ordinary person in the sense that he could perceive and record the changes.
This study reconstructs his daily life as an intellectual and educator as well as a Bunwon gongin(貢人), and examines how his thought and religion had changed in the mixed period of tradition and modernity by analyzing his Hajae ilgi(荷齋日記, Diary of Hajae)Hajae was not only a gongin but also one of leaders and intellectuals in his community. He had confucian knowledge and enjoyed composing Chinese poetry. His literary talent was recognized even by yangban, aristocrats. His literary talent and knowledge seem to result from his enormous reading. His collection of books and list of reading ranged over various fields such as Chinese poetry, history, confucian scripture, novel, medicine, military. He wrote diverse documents for his neighbors and friends, and educated his offsprings and neighbors'. He also looked into traditional medical books and dispensed medicine to his family, relatives and neighbors.
Although Hajae who was not an authentic confucian scholar, he was a talented 'traditional' intellectual interested in practical knowledge and studies as well as confucianism. His tendency mentioned above made him perceive the task of the times such as "national prosperity and military power" and "civilization and enlightenment" and accept "new culture" positively when Chosŏn was in the crisis of losing national sovereignty while experiencing Tonghak(東學) uprising, Sino-Japanese war and Russo-Japanese war from the late 19th to early 20th century.
Hajae could grasp rapidly and exactly internal and external situation and the necessity of "national prosperity and military power" and "civilization and enlightenment" through print media like Jeguk Shinmun, Hwangsung Shinmun and Daehan Maeil Shinbo. He seems to be affected by these newspapers which chose educational enlightenment activities as a method to resolve the national assignments.
After the conclusion of a treaty of protectorate in November 1905, many intellectuals paid attention to the modern education and devoted themselves to it in an attempt to restore the sovereignty of Taehan Empire and establish nation-state. Hajae also took part in establishing a primary school and started educational activities to get over the national crisis. After the opening of Bunwŏn school in April 1906, Hajae spent more time and strength on the management of school and the education of students than on his main job, ceramic trade.
Looking at the subjects taught and textbooks used at Bunwon school, we can guess that Hajae and the other founders of school pursued 'modern education' that makes the people learn modern knowledge and 'national education' which increases "loyalty and patriotism."It was also noticeable in Hajae's everyday life that he started to believe in christianity and finally converted to Ch’ŏndogyo(天道敎). It is not evident why Hajae , who had believed in traditional religions such as confucianism, buddhism, shamanism and so on, came to believe in new religions. His intellectual curiosity and enthusiasm might make him explore and accept new religions. Or by depending on the power of christianity and Chŏndogyo, he might aim to protect himself and his family and restore and preserve sovereignty against Japanese invasion rather than to pursue pure religious faith.

참고자료

· 없음