통일(統一) 시대(時代)의 한국(韓國) 민족주의(民族主義)

신복용 평화문제연구소 1993 統一問題硏究 Vol.5 No.1

東學의 政治思想

申福龍 건국대학교 1972 法經論叢 Vol.1972 No.7

This dissertation was written to lighten the political ideology of the Dong-hak which was advocated by Choi Jee-Woo in 1860.It was a kind of synthetical religion occurred in the social disturbance, which accomodated and criticized the Confucianism, Buddhism Taoism Christianity and the Korean traditional shamanism. In spite of its historical magnificence in politics, economy, culture and philosophy in Korea, it has been despised with Shamanism and alien traits. But considering the facts that the devotees of the Dong-hak digested the western culture with Korean own machanism, and that it was necessary for them to rely on the shamanism in order to accomplish the secular purposes, Dong-hak can not he blamed ?f the alien traits and shamanism. (1) Dong-haks destined to step upon the struggle for the people's right when they began to rise against the corrupted Governors. Dong-hak theory of civil right was partly derived from the Buddhist charity and Christian faith of equality. Their pettition of people's right can be classified as the claims of human integrity, elevation of farmers' status in society, demolition of the classes and equality of sexes. (2) Being a descendant of the Confucian family, the Founder, Choi Jee-Woo could not but claim the loyalty to the King, Even though the devotees advocated the Theocracy, they had in reality adhered to the moral governing, stem of which was Social Darwinism. (3) Considering that Dong-hak was impulsed by the infiltration of western powers in the East Asia, landing of the Japanese militarism and Chinese suzerainty to Korea, it was natural that they had been nationalist Their nationalism can be summed up the antipathy on the Japanese aggressive movement, deviation from the Chunghwaism (devotion to China), and phobia to the Westerners.

3ㆍ1 운동사 연구에 있어서의 몇가지 문제점

申福龍 건국대학교 1976 論文集 Vol.3 No.1

開化思想으로서의 東學思想

申福龍 건국대학교 1981 政法論叢 Vol.16 No.1

해방 정국에 있어서의 우파 민족주의

申福龍 建國大學校 社會科學硏究所 1996 社會科學論叢 Vol.1 No.-

This article is devised to depict the Right-wing nationalism after the Liberation from Japanese rule(1945) in Korea. This article concludes as followings: [1] The Right-wing nationalism after the Korea liberation from Japanese rule shows heroic and messianic inclination. But it does not form a generalized appearance. It means that they were premature and not refined. [2] The Right-wing nationalism after Liberation includes Confucian patriotism, pro-Americanism, anti-Japanese line, bourgeois nationalism and chauvinism. [3] Conflict among Right-wing nationalists was more critical and serious but was underestimated and overlooked by scholars. This kind of conflict and interanl rupture made it impossible for the national front to unite themselves and consequently it was disfunctional to the reunification movement. [4] The actions of Right-wing nationalists were not purely patriotic but sometimes they were selfish, short-sighted and emotionally biased. In this respect they were overestimated. The historians have to reprehend them for their incapability to overcome the national rupture. The tragedy of modern Korea was not division of territory but separation of political leaders. [5] Even though the nationalistic atmosphere at that time was inevitable, the nationalism must not be evaluated as an ultimate virtue. It is true that nationalism after the liberation was vital to overcom the national crisis, but its exclusiveness was responsible for the dichonomus struggle among them and the loosening of international sense. Therfore it is not moderate to say that only Right-wing leaders were nationalistic in Korea.

해방 정국에서의 우익의 갈등 : 李承晩과 金九를 중심으로 With special reference to Syngman Rhee and Kim Koo

申福龍 建國大學校 社會科學硏究所 1997 社會科學論叢 Vol.2 No.-

This article aims to depict the conflicts between Right-wings before/after the Liberation(1945) in Korea, with emphasis on Syngman Rhee and Kim Koo. This article concludes as followings: [1] The conflicts among Right-wings were more serious and significant than those between Right-wings and Left-wings, which was unnoticed in the Korean contemporary history. Conflicts among same ideologues made it impossible to unite the national front, which dysfunctioned in overcoming the South-North separation of Korea. [2] Syngman Rhee and Kim Koo had contradictory personalities. It was tragic encounter, not because they were of different nature, but because they could not harmonize each other. Westernized Rhee and conservative Kim were not tolerant of their counter-part, which resulted in the disintegration of Right-wing front. [3] Right-wing leaders in the time of Liberation were not fully patriotic nor nationalistic. They were often selfish or of short-sighted view. In this respect, they were overstimated. Historians have to call them for their narrow-mind. The division of Korean Peninsular in 1945 was not that of territory but separation of political leaders. [4] Even though Right-wing nationalism was inevitable phenomena in the age of Jacbin mentality, it can not be evaluated as the best choice. It was fact that nationalism was an energy to overcome the national hard-time, but it caused exclusiveness, dichotomy and blind sense on international problems. So it is not fair to describe them as the pure and the better nationalist.

서낭(城隍)의 軍事的 意味에 관한 硏究

申福龍 건국대학교 1982 學術誌 Vol.26 No.1

(1) The first aim of this study is to bring light on the relationship between the folklore as a political heritage and military science, with special references to the Tutelary Deity Stones (So-Nang) as a military function. This thesis is based on the hypothesis that the Tutelary Deity Stones is not a shamanist heritage but a heritage of stone struggle in ancient tribal states. In order to prove the above hypothesis, the writer surveyed the 16 Tutelary Deity Stones located in the whole peninsula and researched the documents pertaining to them. (2) In ancient tribal states, the stones were the first weapons to protect their villages. Such documents are found in the Silla-Japanese War in 5th Century. The records of stone struggle are found up to the Korean·Japanese War(1592∼1598) , As such an example, the writer could find the remains of stone war at the Haeng-Joo Castle(Photo. 1). The stone war seemed to continue until the magazine was invented and became useful. (3) The origin of So-Nang has been derived from the "Castle" and "Moat" which have originally defensive meaning. The hypothesis that the Tutelary Deity Stones was not a shamanist heritage but a heritage of stone war is 7ased on the following three facts: First, it is located at the "neck" of villages, suitable to protect them from outer invaders. Secondly, stones, which were stored in the Tutelary Deity were, in size, congruous to throw to enemies. Thirdly, it is located at the open place, which means that it is unfitting for shamanism. If it were ruins of shamanism, it must be located at the high or deep mountain. (4) In order to prove the above hypothesis, in chapter 4 the writer presents 7 cases of Tutelary Deity Stones with maps, on which they are located. (5) The Tutelary Deity Stones have transformed their shapes as following three styles: First, it transformed to sacred place(asylum), so as to say, shamanism. It is relative with war-ceremony for victory over the invaders. As a worship, the villagers used to bow, to sacrifice the cake, to spit, to hang the colored clothes and the dress of the sick people, to stretch a straw-wipe, to step with one font, to throw three stones, to present some coins and straw-shoes, to scatter the yellow soils, and to hang the puppet. Secondly, the stone war transformed to a stone struggle between neighbouring villages as a folklore in the first month of lunar calender, which continued up to the late 19th Century. Thirdly, the Tutelary Deity Stones transformed to a boundary-mark, especially for Buddhist temples. (6) In spite of the above significances, the Tutelary Deity Stones have been ruined on account of the following reasons: First, the Confucianism has despised them as a shamanism. Secondly, the Christianism has despised them as a idol-worship. Thirdly, under the Japanese rule, they oppressed such village folklore as Tutelary Deity Stones ceremony to destroy the community consciousness. Fourthly, the recent modernization movement as Saemaul Movement has destroyed such traditional heritages as Tutelary Deity Stones. Conclusively speaking, the Tutelary Deity Stones is a remaining heritage of ancient stone war. The modern civilizations or cultures are not remote from the ancient ones. The ancient cultures are breathing within the modernity, and the modernity can survive within the context of ancient culture.

英國 政黨의 理念的 背景과 政策의 比較

申福龍 건국대학교 1973 法經論叢 Vol.1973 No.8

人間權力欲에 對한 考察

申福龍 建國大學校 1964 聯合學會誌 Vol.- No.3

韓國 民主主義의 한 試論 : 思想的 背景과 現實

申福龍 건국대학교 1975 論文集 Vol.2 No.1