연구논문 : 우생학과 여성 -골턴, 피어슨, 살리비를 중심으로-

염운옥 ( Woon Ok Yeom ) 영국사학회 2005 영국연구 Vol.13 No.-

In 1883 Francis Galton invented the term `Eugenics` which means racial improvement through selective breeding. As the background of the decline of British Empire, the argument of national efficiency, race-degeneration and eugenics were flourished in the early twentieth century. With the foundation of the Eugenics Laboratory and the Eugenics Education Society in 1904 and 1907, the british eugenics movement began to develop and interfered in several reforms, such as divorce law reform, family endowment and birth control and population policy. Existing literatures on British eugenics uncovered the common origins of statistics, genetics and eugenics and also analysed class-biased eugenist`s attitudes towards the lower classes. Recently the approach of women`s history/gender history introduced, researchers focused on the role played by women in the British eugenics movement. But it is hard to say that the recent researches provide affluent and sufficient explanation upon the interrelation between eugenics and women. This paper focuses on how eugenics appropriate women and what is the opinion of the main eugenists, such as Francis Galton, Karl Pearson and Caleb Williams Saleeby on womanhood and motherhood. Unlike the Victorian sexual science which emphasized inferiority of woman, eugenics positively acknowledged the role played by woman in hereditary and evolution. However, Galton signed the National League for Opposing Women`s Suffrage and Pearson forced women to carry out the holy mission of motherhood for nation-state and national efficiency. Saleeby approved women suffrage for the reason that it guarantees wise sexual selection and preventive eugenics. They didn`t think that the self-development of women as individual is a higher value than childbirth and childcare. In this sense, maternalist eugenics is "double-edged knife."

Eugenics Discourse and Racial Improvement in Republican China (1911-1949)

SIHN Kyu-hwan 大韓醫史學會 2010 醫史學 Vol.19 No.2

This paper aimed to examine the advent of eugenics and its characteristics in republican China. Although eugenics was introduced into China as a discourse to preserve and improve race by the 1898 reformers such as Yan Fu (1854-1921) and Yi Nai (1875-?) in the late imperial period, it was not until the republican period that eugenics discourse started to combine with the discourse and movement related to social reform. The May 4th intellectuals put forward criticisms of Confucian patriarchy, propagating science and democracy. They pointed out that the large family system was a source of every social evil, and argued the need for a small family system based on monogamy. The aim of the small family system was to improve both the race and the environment. Such thinkers argued that freedom of love and the liberation of individuality were necessary for this end. Zhou Jianren (1888-1984), Lu Xun’s youngest brother and representative eugenicist in the May 4th period, combined eugenics with freedom of love and the liberation of individuality. Pan Guangdan (1899-1967) and Zhou Jianren debated the eugenics controversy in the 1920s. They raised the freedom of love and the liberation of individuality as central issues related to the eugenics controversy. The eugenics debate was developed into the controversy between biological determinism and environmentalism in the late 1920s. However, these issues did not continue to be brought up in the 1930s. The main issues concerning the eugenics controversy in the 1930s were cultural identity and the population problem. Particularly in the 1930s, the scope of birth control as the solution to the population problem was extended from the individual person and family to nation and race. For eugenicists like Pan Guangdan, birth control violated the aim of eugenics and brought about the degeneration of the race. However, such theorists did not deny the value of birth control itself. The supporters of birth control thought that selecting superior descendents and eliminating inferior descendents fit with the ideals of eugenics. They thought that the propagation of contraception could suppress the increase of inferior and weak descendents, and result in the improvement of the race. Physicians suggested the necessity of birth control and organized birth control clinic, Chinese society did not pay attention to their arguments and activities in 1920s. After birth control made at issue from the 1930s, physicians started to discuss eugenics and play the important role in the medical practice. Chinese physicians passed a resolution of birth control for mothers and children’s happiness and health and public health in 1930s.As a result, Chinese intellectuals supported eugenics and supported the proposition that eugenics could improve the race. On the basis of this situation, the Guomindang government legislated eugenic laws related to contraception, eugenic marriage, and sterilization and the isolation of hereditary defaulters in 1945.

Eugenics Discourse and Racial Improvement in Republican China (1911-1949)

신규환 대한의사학회 2010 醫史學 Vol.19 No.2

This paper aimed to examine the advent of eugenics and its characteristics in republican China. Although eugenics was introduced into China as a discourse to preserve and improve race by the 1898 reformers such as Yan Fu (1854-1921) and Yi Nai (1875-?) in the late imperial period, it was not until the republican period that eugenics discourse started to combine with the discourse and movement related to social reform. The May 4th intellectuals put forward criticisms of Confucian patriarchy, propagating science and democracy. They pointed out that the large family system was a source of every social evil, and argued the need for a small family system based on monogamy. The aim of the small family system was to improve both the race and the environment. Such thinkers argued that freedom of love and the liberation of individuality were necessary for this end. Zhou Jianren (1888-1984), Lu Xun’s youngest brother and representative eugenicist in the May 4th period, combined eugenics with freedom of love and the liberation of individuality. Pan Guangdan (1899-1967) and Zhou Jianren debated the eugenics controversy in the 1920s. They raised the freedom of love and the liberation of individuality as central issues related to the eugenics controversy. The eugenics debate was developed into the controversy between biological determinism and environmentalism in the late 1920s. However, these issues did not continue to be brought up in the 1930s. The main issues concerning the eugenics controversy in the 1930s were cultural identity and the population problem. Particularly in the 1930s, the scope of birth control as the solution to the population problem was extended from the individual person and family to nation and race. For eugenicists like Pan Guangdan, birth control violated the aim of eugenics and brought about the degeneration of the race. However, such theorists did not deny the value of birth control itself. The supporters of birth control thought that selecting superior descendents and eliminating inferior descendents fit with the ideals of eugenics. They thought that the propagation of contraception could suppress the increase of inferior and weak descendents, and result in the improvement of the race. Physicians suggested the necessity of birth control and organized birth control clinic, Chinese society did not pay attention to their arguments and activities in 1920s. After birth control made at issue from the 1930s, physicians started to discuss eugenics and play the important role in the medical practice. Chinese physicians passed a resolution of birth control for mothers and children’s happiness and health and public health in 1930s.As a result, Chinese intellectuals supported eugenics and supported the proposition that eugenics could improve the race. On the basis of this situation, the Guomindang government legislated eugenic laws related to contraception, eugenic marriage, and sterilization and the isolation of hereditary defaulters in 1945.

영국의 우생학 운동과 섹슈얼리티 : 성병의 관리에서 결혼전 건강진단 계획까지

염운옥 ( Yeom Woonok ) 한국여성사학회 2004 여성과 역사 Vol.- No.1

In 1883 Francis Galton invented the term `eugenics` which means racial improvement through selective breeding. The discourses of national efficiency, race-degeneration and eugenics were flourished in the early twentieth century when british empire began to decline. With the foundation of the Eugenics Laboratory and the Eugenics Education Society in 1904 and 1907, the british eugenics movement started and interfered in several reforms, such as divorce law reform, family endowment, birth control and population policy. Although venereal diseases, such as syphilis is not a hereditary disease, it is closely related to the health of mother and child. From the early years, the Eugenics Society proposed that sex education should be done at home and school in order to prevent venereal diseases. In 1930s the Society propelled `the Premarital Health Schedule` which required the engaged couples to exchange the certificate of health before marriage. This paper argued the relationship between the control of sexuality and eugenics through analysing the activities of `the National Council for Combating Venereal Diseases`, `the British Social Hygiene Council` and the Eugenics Society. The Eugenists regarded the prevention and cure of congenital syphilis as a eugenic problem because it provoke mental defective, mental disorder, blind and deaf. When they confronted mental deficiency, the eugenists stressed the necessity of taking into consideration not only hereditary factor but also environmental factor. The protection of mother`s body which constitute the environment for fetus could be the important task for preventive eugenics. Congenital syphilis is also related to the economy of welfare. Considering the expenses for care of the disabled, it would be better to prevent their birth. `The National Council for Combating Venereal Diseases` and `the British Social Hygiene Council` shared the same premises with eugenics. Free love, free sexuality and the reproduction of `excellent` illegitimate children were not true for the british eugenics. The Eugenics Society and other related societies for combating against venereal diseases made an effort for the elevation of the quality of further generation through sex education and marriage counselling. Consequently, the british eugenics movement attempted to control the sexuality for the stabilization of monogamy as a social institution.

알렉시 카렐(Alexis Carrel)의 인간학,의미

박지현 한국프랑스사학회 2007 프랑스사연구 Vol.- No.16

This study is to rethink French eugenics by using the works of Alexis Carrel. Carrel’s theory emphasize the synthesis of the humane studies and the naturel science for understanding a man as a unity composed of body and soul. It was very popular among the intellectuals as well as with the masses in the 1930’s. At the time, Carrels’s theory was nearly not looked as eugenics. But, after the First War, this theory was criticized as the Nazi -style eugenics; Carrel collaborated with the Vichy Government and founded the《Fondation française pour l’étude des problèmes humains》with the support of Philippe Pétain. As the Vichy Government was the puppet government of the Nazis. Alexis Carrel’s《Science of Man》theory was in turn lumped together with Nazi-style eugenics. Recently, Carrel’s theory is being revaluated by historians who insist on the positive element of French eugenics. According to them, it is not Nazi-style eugenics. Considering that the Vichy government was voluntarily founded by French collaborators, Alexis Carrel was ‘vichyste’ who didn’t follow the ideologies and the policies of the Nazis. And the《Science of Man》was a kind of French eugenics which always existed before the Second War. The French eugenics is neither a political ideology nor a political movement in contrast to others Europeans eugenics. It is a social and cultural programme implemented into daily life. Historians emphasize the positive element of French eugenics through the《Science of Man》 of Alexis Carrel. In order to demonstrate, we tried to examine two perspectives about the《Science of Man》. First, we showed the intellectual trends of 1930’s that French people accepted the ideas of eugenics with a great enthusiasm. Second, we examined the contents of the programme of the《Fondation française pour l’étude des problèmes humains》from 1941 to 1944. In his famous work, L’Homme, cet inconnu(Man, the Unknown), Alexis Carrel presents the essentials of eugenics of the《Science of Man》. This work was published in 1935, in the middle of the political crisis between socialism and fascism. This book had the purpose of persuading French people to establish an institution that could direct volunteer eugenics and other social programmes related to eugenics. In spite of this eugenics factor, it was a best seller in France. Since it rests on French philosophy, especially Henri Bergson, it was naturally accepted. It used Bergson’s view that criticised the rationalism ignoring the irrationality of man, that arises from problems associated with scientific progress without considering the humane spirit, and that defines the life by material and spiritual factors. This was probably why the eugenic ideas in the book, L’Homme, cet inconnu(Man, the Unknown) were popular for French people in the 1930’s. These eugenic ideas was realized in the social and cultural programme of the《Fondation française pour l’étude des problèmes humains》from 1941 to 1944. Specifically the Medicine of Labor became institutionalized under the Vichy government. The Medicine of Labor made an effort to avoid labor accidents and other work-related injuries by the spiritual counseling and physical examination. This programme helped to resolve the problems of the humanization of labor in the company. As it was very effective and appreciated by French people, after the Second War. This programme became the important social and cultural system throughout world. Through this point, it might be possible to insist on the positive perspective of French eugenics and to revaluate the ideas of Alexis Carrel. However, we should note the potential danger in this perspective. This shows that French people were always favorable about the eugenics ideas since the 1930’s. These ideas might give approval to conduct eugenics style policies to solve the immigration problem. After the First War, France became poplar for immigration. The immi...

영화 <가타카>를 통해 살펴본 우생학과 포스트휴머니즘의 문제점

김성수 글로벌 문화콘텐츠학회 2019 글로벌문화콘텐츠 Vol.0 No.39

우생학(Eugenics)은 ‘바람직한 유전적 특성의 발현을 증가시키기 위해 통제된 번식을 통해 인구를 향상시키고자 하는 과학’으로 알려져 있다. 순수 혈통 내지는 좋은 혈통에 대한 연구가 주를 이루어 왔지만, 20세기 후반부터는 새로운 우생학(New Eugenics)라는 이름 하에 생명공학(biotechnology)과 연결되고 있다. 과거의 우생학이 열등한 요소를 제거한 우등한 국민들 내지 인류를 만들고자 했다면, 새로운 우생학은 유전자 치료와 유전공학 연구에 의해 바이러스로부터 자유로운 인간 혹은 심각한 질병을 극복하는 인간을 만들어 줄 것이라는 기대를 갖게 하고 있다. 이 맥락은 인간을 인위적으로 개조하여 인간을 넘어서는 인간, 기존의 인간보다 훨씬 더 나은 인간을 지향하고자 하는 포스트휴머니즘(posthumanism) 개념과 맞닿아 있기도 하다. 하지만 새로운 우생학이나 포스트휴머니즘은 모두 많은 우려를 낳고 있다. 과거의 우생학이든 새로운 우생학이든 간에 우생학의 추진 배경에는 더 낫고 개량된 것을 극단적으로 추구하고자 하는 인간의 욕망이 자리하고 있으므로 우등과 열등의 갈등은 물론 사회적 진행 과정에서 예기치 못한 문제들이 발생하게 될 것이며, 유전자 생명공학 연구가 궁극적으로는 자연 속 생명의 본질에 깊게 영향을 미치게 될 것이라는 우려에서다. 또한 포스트휴머니즘은 포스트모더니즘적인 측면에서 기존의 인간상을 넘어서고자 하므로 장차 어떤 인간으로 변화될지에 대해, 또한 어떤 사회가 만들어질지에 대해 무책임하다는 비판을 받고 있다. <가타카(Gattaca)>는 이 내용을 소재로 하여 제작되었으며 SF 영화의 걸작 중 하나로 손꼽히고 있다. 본 고는 우생학과 포스트휴머니즘, 영화 <가타카>의 내용을 연결시켜 서로 간에 어떤 깊은 상관 관계가 있는지를 살펴보았다. 우생학, 유전공학, 포스트휴머니즘, 영화 <가타카>에서 공통적으로 인간의 ‘삶의 질’이라는 문제를 발견할 수 있게 된다. 나아가 우등과 열등을 구분하고, 열등을 제거하려는 사회적 시스템이나 정책에도 인간존엄성에 대한 위배라는 문제가 있다는 점 역시 알 수 있게 된다. 이 맥락에서 본 고는 우생학과 포스트휴머니즘 개념이 왜 인간에게 호소하는 바가 크며, 또 한편으로는 크게 문제가 될 수밖에 없는지에 대해 문화콘텐츠의 소재 연구라는 차원에서 접근하였다. 사회문화비평 및 문화콘텐츠의 원천소스 분석이라는 견지에서 새로운 우생학으로서의 유전공학과 포스트휴머니즘 개념과 더불어 영화 <가타카>를 살펴보고자 하였다. Eugenics is the science of improving a population by controlled breeding to increase the occurrence of desirable heritable characteristics. There have been many studies in eugenics on pure bloodline or good bloodline. Since the late 20th century, it has been developed into ‘new eugenics’ in its collaborative efforts with biotechnology. Whereas old eugenics, if we can call it that way, tried to make better people of a nation or the whole humankind by removing inferior elements, new eugenics is expected to make humankind free from virus and serious diseases by research on gene therapy and genetic engineering. This is related to the notion of posthumanism, which aims at far better human beings, or post human beings, by artificially renovating human beings. Both new eugenics and posthumanism, however, produce great anxiety. Whether old or new, eugenics is based on human desire to seek better things to its extreme. It is evident that it will produce severe conflicts between superior groups and inferior groups and many unanticipated problems in its implementation in society. Ultimately, research on genetic engineering will deeply affect the essence of life in nature. Furthermore, there have been criticisms on posthumanism in that it lacks accountability with regard to future human beings. The film <Gattaca> is about these concerns and is regarded as one of the best SF films. This paper tries to link eugenics, posthumanism, and the film <Gattaca>. The core issue found in all these is the ‘quality of life’. We can also find violation of human dignity in the social system and policies when they try to divide the superior and the inferior and eradicate the perceived inferiority. This paper approaches this issue from the perspective of cultural contents and shows why eugenics and posthumanism appeal to human beings and why they can cause problems. In particular, this paper examines the film <Gattaca> from the perspective of social cultural criticism and original source analysis and shows critical voices found in the film about genetic engineering as new eugenics and posthumanism.

미수(麋壽) 이갑수(李甲秀)의 생애와 사상: 우생 관련 사상과 활동을 중심으

신영전,정일영 대한의사학회 2019 醫史學 Vol.28 No.1

Lee Kap-Soo (April 23, 1889-December 5, 1973) graduated from Gyeongseong Medical College in 1920, went to Germany to study, and returned to Korea after graduating from Berlin University in 1924. On September 14, 1933, he played a leading role in the founding of the Joseon Eugenics Society, and he contributed eugenic ideas through written publications and lectures. He was a leading eugenicist who continued his activities related to eugenics, such as re-establishing the Korean National Eugenics Society and making efforts to enact the Eugenics Act after Korea’s liberation from Japanese occupation. His ideas on eugenics were then a rapid acceptance of the world’s times and science, and his ideas were an expanded eugenics that emphasized the nation. He actively carried out the campaign for eugenics and maintained a consistent stance before and after liberation. His eugenic ideas and activities show that Korean society was not free from the influence of eugenics that was gaining popularity around the world. His eugenic ideas were related to enlightenment, but the basis of eugenics was the logic of discrimination and exclusion. In particular, his eugenic ideas and activities have caused pain to Hansen’s patients through forced isolation and discontinuation. In addition, his doctrine of eugenics still holds sway in Korean society. The history of Lee Kap-Soo’s life and eugenics-related activities shows the important points and characteristics of the history of eugenics in Korean society before and after the liberation from Japan, and furthermore provides an important clue in understanding and explaining the colonial vestige in Korean society, economic growth first ideology, enthusiasm for scientific development, and competitive social culture. .

해방 이후 한국의 ‘민족우생’론과 의과학자들, 1945~1964

현재환 한국사회사학회 2022 사회와 역사 Vol.- No.136

In recent years, interest in South Korean eugenics has grown among social historians, particularly with regards to eugenic aspects of family planning in the 1970s and the Mother and Child Health Act of 1973. Examining the scientific discourse and social activities of biologists and medical researchers from the post-liberation period to the early 1960s, this paper argues that these medical scientists played a crucial role in making “national eugenics” (minjok usaeng) appear to be objective science and legitimate medical policy. Using pre-WWII American eugenic theories and prewar and postwar Japanese ideas about racial hygiene (minzoku eisei), they presented eugenics as a “sound science” and intervened in legal debates concerning human reproduction-related family laws. Furthermore, they continuously pushed for legislation of a eugenics law modeled on the Japanese Eugenic Protection Law (1948), and hoped to legalize the sterilization of people with cognitive disabilities. Through this case study, I demonstrate that History of Science can contribute to the current interdisciplinary effort to revisit the family planning-centered history of Korean eugenics legislation and help uncover the origin of eugenic ideas in South Korean society today. 최근 1970년대 가족계획사업과 「모자보건법」의 우생학적 측면을 조명하는 연구들 덕분에 해방 이후 한국의 우생학에 대한 관심이 모아지고 있다. 이 글은 해방 이후부터 1960년대 초까지 생물학자들과 의학 전문가들의 활동들을 검토하여 이들이 1945년 이전의 미국 우생학과 전전(戰前) 및 전후(戰後) 일본의 민족위생학(民族衛生学)을 자원으로 삼아 ‘민족우생’ 혹은 ‘국민우생’을 과학적으로 온당한 분야이자 담론으로 만드는 데 기여했다고 주장한다. 의과학자들은 적어도 1970년대 초까지 우생학을 ‘건전한 과학’으로 가르치고 홍보했으며, 1950년대에는 동성동본불혼제 등과 같이 생식과 관련된 사법적 문제에 우생학의 이름으로 개입했다. 특히 권이혁(1923~2020)을 위시한 의학 전문가들은 1950~60년대 사이에 일본의 「우생보호법」을 따라 우생법을 입안해 ‘유전병’ 환자들의 강제불임수술을 합법화해야 한다고 주장했다. 이 글은 의과학자들이 해방 이후 한국 우생학과 우생주의 형성에 맡은 역할을 드러냄으로써 가족계획사업에만 초점을 맞춘 국민우생법안(1964) 입안의 역사를 재고한다. 나아가 한국이 ‘우생사회’가 되어가는 과정과 그 면모를 드러내려는 최근의 간학제적인 노력에 과학사가 중요하게 기여할 수 있음을 보일 것이다.

새로운 유전학(New Genetics), 과거 우생학(Eugenics)의 재현인가?

김호연(Kim Ho-Yeon) 강원대학교 인문과학연구소 2012 인문과학연구 Vol.0 No.32

이 연구의 목적은 새로운 유전학(new genetics)의 우생학적 함의를 밝혀봄으로써 오늘날 부상하고 있는 생명공학기술의 인문학적 함의를 살펴보는 것이다. 이를 위해 이 논문에서는 먼저 우생학(eugenics)에서 새로운 유전학에 이르기까지의 역사를 살펴보고, 이후 세가지의 주요한 논쟁점, 즉 인종차별적 논리와의 료유전학, 집단 유전자 풀의 보존과 개인의 유전적 질 강화, 권력의 강제와 개인의 자발적 선택 등을 중심으로 우생학과 새로운 유전학을 비교 검토할 것이다. 이를 통해 과연 새로운 우생학이 우생학의 회귀 또는 재현인가를 비판적으로 고찰해볼 것이다. 결론적으로 우생학과 새로운 유전학은 목표, 적용방식 그리고 성격 면에서 차이가 있어 보이지만, 본질적으로 크게 다르지 않다. 요컨대 과거의 우생학은 유전학이었고, 새로운 유전학은 우생학인 측면이 있다. The aim of this study is to critically investigate the concept of eugenics in theory and in practice and to question whether the new genetics is renewal or return of eugenics. I discussed from eugenics to new genetics and the subsequent three key arguments that illuminated the central points of convergence and divergence between the old eugenics and the new genetics. Then I examined eugenical implication of contemporary new genetics. Ultimately, the study concluded that the old eugenics and the new genetics are essentially no difference at the ideological level. So to speak, the old eugenics was genetics and the new genetics is eugenics.

미국의 우생학(eugenics)과 섹슈얼리티(sexuality) 관리, 1870년대-1910년대

김호연 ( Kim Ho-yeon ) 한국미국사학회 2015 미국사연구 Vol.42 No.-

이 글의 목적은 우생학의 기본적 전제였던 퇴화론과 인종자살 개념, 그리고 일련의 사회 순수성 운동 사이의 상관관계를 중심으로 19세기말 20세기 초 미국에서 우생학이 섹슈얼리티 관리를 위해 천성과 양육 및 통제와 향상이라는 이중적 담론과 실천을 지향하며 인간의 생식 과정에 적극적으로 개입했던 양상을 살펴보는 것이다. 이를 위해 먼저 인종 퇴화론과 우생학의 상관관계를 살피면서 자손의 질적 개선을 위해서는 부모 세대의 생물학적 질 관리가 중요하다는 인식이 자리잡는 과정을 살펴볼 것이다. 그런 다음, 퇴화론에 입각한 인종 자살을 방지하기 위해 인종적 독소의 제거가 필요하다는 논리를 예방적 우생학을 중심으로 고찰할 것이다. 마지막으로 인종 퇴화와 인종 자살을 방지하기 위해 섹슈얼리티를 관리해가는 모습을 일련의 사회 순수성 운동을 통해 확인해볼 것이다. 이를 통해 이 연구는 우생학 해석의 인식 지평을 넓힘과 동시에 우생학의 생명정치적 특성을 이해할 수 있는 단초를 제공하고자 한다. The purpose of this article is to review the outlook that Eugenics in the US intervened the regeneration process of the human beings actively by management of sexuality ultimately in the 20th century, focusing on the correlations among deterioration theory which is the basic premise of Eugenics, concept of ‘race suicide,’and a series of social purity movement. To do so, we will take a look at the correlation between deterioration theory and Eugenics first and the process of perception positioning that biological quality management in the parent generation is important for the qualitative improvement of their offspring. Then, the logic that the removal of ‘racial poison’is required to prevent racial suicide will be reviewed focusing on the preventive Eugenics based on deterioration theory. Lastly, we will confirm the management of sexuality to prevent racial deterioration and racial suicide by a series of social purity movement. By doing this, this study will be to expand the analytical knowledge of Eugenics and also to provide the clues to understand the bio-political features of Eugenics.