근대 중국 민족주의의 형성과 中華帝國의 전통 - 중국 민족주의의 제국적 기원 - = The Formation of Nationalism and the Tradition of Chinese Empire in Modern China

다국어 초록 (Multilingual Abstract)

The modern theory of Chinese nationalism was not yet appeared until
Liang Qichao(梁啓超), an exile in Japan, wrote the famous enlightening
essays on the new history and new nation from 1901 to 1902. It
was evolved from the ideology of national sovereignty(國權), that was
moulded from the traditional ideas and institutions of Chinese
Empire, Sino-centric and Confucian culturalistic, under the powerful
influence of Western imperialism since two Opium wars(1840~1860)
and the Taiping rebellion. Qing(淸) China still maintained to be the old
regional empire in East Asia, even if faced with these outer and inner
crises, and subordinated to unequal treaty system under the
imperialist pressure of western powers. Qing government promoted
the self-strengthening reforms in order to remain the imperial
sovereignty, and tried to reintegrate the Confucian imperial system,
and unify the decentralized government and splitted territory.
These Confucian currents to restore the ideological and
institutional tradition of the unified empire from the declining
tendency of the universal empire, began to emerge through the New
Textment school(今文經學), Gong Zizhen(􀕇自珍) and Wei Yuan(魏源),
even before the Opium war, and more reinforced by western
aggressions. These current thoughts of imperial restoration to reunify and strengthen the declined and disrupted Qing empire were
promoted greatly through the suppression of the Taiping rebellion(太
平天國) under the leadership of Zeng Guofan(曾國藩), etc. This anti-
Taiping officials and literati were influenced from the prophetic ideas
of imperial restoration in the Opium war period, and enforced the
Yangwu(洋務) reform. During the Yangwu era, the restoration trend
encouraged Qing officials to incorporate the border regions and
nations, loosely ruled so far, into China proper, and resist foreign
pressure including the criticism on the unequal treaties. These
showed the political phases that the idea of national sovereignty rised
among some reformists or anti-foreign officials according to the
results of Yangwu(洋務) reform. The recover of ritual and legal
systems was insisted as the symbol of imperial restoration by all the
political factions. However, the results of self-strengthening reforms
were limited by the conservative efforts to guard the old polity of
Confucian empire, as found in the maritime defense(海防) policy and
factional politics in Confucian officialdom.
This premodern limits of national sovereignty in the reformed
imperial polity would be overcome by the modern reform of national
polity, the establishment of modern sovereign state according to the
disintegration of Imperial system, which was attempted for the first
time by kang Youwei’s(康有爲) party. This modern reform movement
would be promoted on the basis of the government by the modern
laws, influenced by reformist’s new vision to be adapted for the
modern international order among the equal and competitive nation
states. In the last phase converting to modern nationalism, Kang’s
utopian visions of the world unity, based on the traditional image of
universal empire, played the role of urging the absolute equality among states in the current imperialist world. At last, Yang Qichao
pursued the great-China nationalism to unify solidly the multination
empire inherited from the Qing dinasty under the modern
national state, that would be reorganized after the western model of
modern imperial nations. And his ideas of great unification and
cultural assimilation derived itself in part from the Confucian
culturalism in Chinese literati’s tradition of statecraft. The modern
China’s nation-state has sustained the efforts to build the great
nation to have the structure of empire in itself that reflected the
enormous influence of the long Chinese imperial history.

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