1880년대 전반 조선 개화지식인들의 ‘아시아 연대론’인식 연구 = The Study on the Korean Enlightened Intellectuals’ Recognition of‘ Theory of Asia-Solidarity’in early 1880s

다국어 초록 (Multilingual Abstract)

Since the mid 19th century, northeast Asian society has confronted
the so-called crisis of ‘the Growing Influence of the West on the
East(西勢東漸)’. The traditional Sinocentric order collapsed and the
modern international order reorganized the society quickly. Amidst
this situation, intellectuals in Japan and China began to advocate the
‘Solidarity of Asia’, which means to defend the invasion of the
Western powers and to establish wealth and power through solidarity
among three Eastern countries, and the enlightened intellectuals in
Korea were more than glad to act in concert with this assertion.
As a representative organization established for the advocacy of
‘the Theory of the Solidarity of Asia’, Heungaheui(興亞會) was found
in Tokyo, Japan on February 13, 1880 with the matrix of Jinasa(振亞
社), which had been established mainly by Sone Doshitora(曾根俊虎) in
the spring of 1877. Also, Heungaheui drew no small amount of
attention also from enlightened intellectuals in Korea. In January
1883, Heungaheui changed its name to the Asian Association and
pursued its activities. Then, it was absorbed and merged into Donga
Dongmunheui beginning in March 1900. The ‘Solidarity of Asia’
advocated by Heungaheui had no small variation within the
organization. A‘ systemic Asia coalition ideology’appeared which was aimed at the coalition between the governments, and there also
existed a ‘reformative Asia coalition ideology’that aspired to a
mutual coalition between reformative governments through the
democratic reformation by the then despotic government. Also, there
emerged a solidarity ideology from the perspective of the guiding
ideology against China based on out-of-Asianism sentiment, in the
organization.
Figures, who visited Japan during the early 1880s, mostly
participated in the Heungaheui meeting or maintained a close contact
with Heungaheui members. Also, they responded positively to the
‘Solidarity of Asia’. Enlightened intellectuals in Korea could easily
favor the ‘Solidarity of Asia’because its logical structure was very
similar to that of the traditional ‘worldview of the Sinocentric
international order’. The logical structure of the‘ Solidarity of Asia’is
different from the hierarchal Sinocentric order as three countries in
northeast Asia were horizontally coupled. However, it is analogous to
the Sinocentric order in that it established an oriental value as a
target to guard. The ‘Solidarity of Asia’was characterized by the
notion of a transitional international order, which appeared during
the shift from the notion of a pre-modern Sinocentric international
order to that of a modern international order.
This means that enlightened intellectuals in Joseon were heavily
influenced by the Heungaheui activity of legation in the Ching
Dynasty, in Japan, as well as a thinking based on the‘ Solidarity of
Asia’. Legation staffs from the Ching Dynasty actively joined
Heungaheui independently and stressed the need for solidarity among
the three countries. This prepared an opportunity for enlightened
intellectuals in Korea to participate in the gathering of Heungaheui, shaking off a certain level of their doubts about Japan.
The existing perspective viewed the ‘Solidarity of Asia’as an
invader’s logic proposed for hiding the invasive nature of Japan to
Asia. Subsequently, the attention of the Korean people was commonly
denounced simply as the ‘logic of Japanophilism’or the result of
‘ignorance about the invasive nature’. Nevertheless, it was rather so
natural that enlightened intellectuals in Korea, who were seeking to
overcome this international crisis during this period, became
interested in the‘ Solidarity of Asia’. This was because the‘ Solidarity
of Asia’was one of the diverse options available for Korea, which
faced the international crisis of‘ the Growing Influence of the West on
the ...

다국어 초록 (Multilingual Abstract)

Since the mid 19th century, northeast Asian society has confronted
the so-called crisis of ‘the Growing Influence of the West on the
East(西勢東漸)’. The traditional Sinocentric order collapsed and the
modern international order reorganized the society quickly. Amidst
this situation, intellectuals in Japan and China began to advocate the
‘Solidarity of Asia’, which means to defend the invasion of the
Western powers and to establish wealth and power through solidarity
among three Eastern countries, and the enlightened intellectuals in
Korea were more than glad to act in concert with this assertion.
As a representative organization established for the advocacy of
‘the Theory of the Solidarity of Asia’, Heungaheui(興亞會) was found
in Tokyo, Japan on February 13, 1880 with the matrix of Jinasa(振亞
社), which had been established mainly by Sone Doshitora(曾根俊虎) in
the spring of 1877. Also, Heungaheui drew no small amount of
attention also from enlightened intellectuals in Korea. In January
1883, Heungaheui changed its name to the Asian Association and
pursued its activities. Then, it was absorbed and merged into Donga
Dongmunheui beginning in March 1900. The ‘Solidarity of Asia’
advocated by Heungaheui had no small variation within the
organization. A‘ systemic Asia coalition ideology’appeared which was aimed at the coalition between the governments, and there also
existed a ‘reformative Asia coalition ideology’that aspired to a
mutual coalition between reformative governments through the
democratic reformation by the then despotic government. Also, there
emerged a solidarity ideology from the perspective of the guiding
ideology against China based on out-of-Asianism sentiment, in the
organization.
Figures, who visited Japan during the early 1880s, mostly
participated in the Heungaheui meeting or maintained a close contact
with Heungaheui members. Also, they responded positively to the
‘Solidarity of Asia’. Enlightened intellectuals in Korea could easily
favor the ‘Solidarity of Asia’because its logical structure was very
similar to that of the traditional ‘worldview of the Sinocentric
international order’. The logical structure of the‘ Solidarity of Asia’is
different from the hierarchal Sinocentric order as three countries in
northeast Asia were horizontally coupled. However, it is analogous to
the Sinocentric order in that it established an oriental value as a
target to guard. The ‘Solidarity of Asia’was characterized by the
notion of a transitional international order, which appeared during
the shift from the notion of a pre-modern Sinocentric international
order to that of a modern international order.
This means that enlightened intellectuals in Joseon were heavily
influenced by the Heungaheui activity of legation in the Ching
Dynasty, in Japan, as well as a thinking based on the‘ Solidarity of
Asia’. Legation staffs from the Ching Dynasty actively joined
Heungaheui independently and stressed the need for solidarity among
the three countries. This prepared an opportunity for enlightened
intellectuals in Korea to participate in the gathering of Heungaheui, shaking off a certain level of their doubts about Japan.
The existing perspective viewed the ‘Solidarity of Asia’as an
invader’s logic proposed for hiding the invasive nature of Japan to
Asia. Subsequently, the attention of the Korean people was commonly
denounced simply as the ‘logic of Japanophilism’or the result of
‘ignorance about the invasive nature’. Nevertheless, it was rather so
natural that enlightened intellectuals in Korea, who were seeking to
overcome this international crisis during this period, became
interested in the‘ Solidarity of Asia’. This was because the‘ Solidarity
of Asia’was one of the diverse options available for Korea, which
faced the international crisis of‘ the Growing Influence of the West on
the East’, to choose as a lesser power. However, the ‘Sol...

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