안중근의 민족운동 연구 = (A) study on Ahn Jung-keun's national movement

다국어 초록 (Multilingual Abstract)

The main aim of this paper is to see the national movement of Ahn Jung-keun(安重根) and its position in relation to change of the times. In addition, his background of thought for the patriotic deed and the cognition(influence) of the inside and outside of the country about his patriotic deed is discussed. Through this study, following conclusion is reached.
Ahn accepted the enlightened thought and Catholicism by his father, Ahn Tae-hun(安泰勳). Both of those were two principal axes for construction of his thought and the momentum that he could sensibly cope with the political changes of the inside and outside of the country. In those times, as Ahn subjectively accepted Catholicism, his thought was different from the tendency of Catholic Order which was indifferent to actuality of those days and separated politics from religion. That is, he considered the people's right as the undoubted right given by God. Because of this idea, he recognized the structure discrepancy that government suppressed people. Moreover his national consciousness is clearly revealed by the proposal on establishment of college or his saying that "there is no religion ahead nation." Like this, his national consciousness was based on thorough subjective historical consciousness.
Ahn endeavored the enlightenment campaign through establishment and running of Samheung School(三興學校), Doneui School(敦義學校). Moreover he joined Seowoo Learning Society(西友學會) that would rename Seobuk Learning Society(西北學會) later, managed a rice shop(米穀商) in order to form material basis and set up coal company, Samhapeui(三合義). And besides, he actively participated in Nation debt compensation movement(國債報償運動). These activities were the concrete ways of confrontation against Japanese aggression.
But realizing that the educational activities inside country didn't secure Korean independence, Ahn embodied sovereign rights rehabilitation movement outside country. That was shown by his exile to Vladivostok. After arriving at that city, Ahn quickly belonged to leadership class of Korean diaspora community, having relations with Um In-seup (嚴仁燮), Kim Ki-yong (金起龍), Lee Beo-myun(李範允) , Choi Jeahy-oung(崔在亨) and so on. Realizing the need of raising an army, he participated in Same Justice Society as council member and took part in attack within country operations as Uyoungjang(a staff lieutenant general, 義兵長) of the corp of Choi Jeahy-oung in september 1908. The war of righteous army of Ahn was close relation with characteristic change of wars of righteous army in 1905-1907.
After the attack within operation, the feeling against righteous army spread in Koean diaspora community. But Ahn formed the foundation in Rusia, participating in Gonglip Society(共立協會, Vladivostok branch) and Yunchu Korean Single-hearted Society(煙秋韓人一心會). Then, he organized Cutting a finger Society(斷指同盟) on 2 March 1909. It was significant that Ahn's thriving power was known. Anh sought new way because he knew the limit of righteous army. This new way was the assassination of Itou.
The basis of thought about the patriotic deed of Ahn was Catholicism. With Subjective acceptance of Catholicism, he developed national movement on the ground of belief on Heaven's will. Thus he firmly believed that he would go to Heaven after his death. This thought came into his mind up to his following belief. "There is no religious completion without solution to the national problem." In this context, he was the man who synthetically perceived religion and history.
「An essay on Eastern peace(東洋平和論)」 revealed the core of Ahn's thought. It was written on the basis of two principal axes of Catholicism and theories in that times such as theory of three county alliance and theory of three country co-prosperity. But he presented 「An essay on Eastern peace」 as 'practical theory' which supported the assassination of Itou for Korean independence and Eastern peace. From this point of view 「An essay on Eastern peace」differ from ideal assertion of theory of three county alliance and theory of three country co-prosperity. Furthermore「An essay on Eastern peace」have significance till now because it provides theoretical ground to solve Eastern problem today.
The important point in Ahn's thought is the cognition about Japan. Up to now most of academic circles regard that his cognition about Japan changed from positive view to negative view after Russo-Japanese wars. But as this paper is shown, the turning point of the such change was the incident of murdering Empress Myoungseong(明成皇后). Therefor his negative thoughts on Japan strengthened in proportion to extent of Japanese encroachment on Korea after that incident and that result was the patriotic deed, the assassination of Itou.
The noteworthy field in studies on Ahn is the reaction at home and abroad and the influence on Korean independent movement. Firstly, the reaction at home about his patriotic deed cut in support and blame. Generally it was supported by national party such as Seobuk Learning Society, persons in Korean Daily Newspaper(大韓每日申報) office, righteous army group, some religion group, student group. Especially that there were support persons in Catholic believer was proved. Therefor it is necessary to correct the general view that Catholic group had a negative view on Ahn's deed. On the other hand, the Imperial Family and pro-Japan groups as well as Japanese reviled at him and his deed beyond criticism, holding memorial services for Itou and conducting monument building campaign.
The reaction of abroad Korean was enthusiasm. Shown in the papers such as 『Daedonggongbo (Eastern Public, 大東共報)』 in Russia,『Sinhankookbo (New Korea, 新韓民報)』,『Sinhanminbo (New Korean, 新韓國報)』in USA,『Sinheunghakwoobo (Newly Rising Schoolmate, 新興學友報)』 in China, 『Doklipsinmun (Independence, 獨立新聞)』 and so on, Ahn's deed hardened the Korean independent fighting will and gave the chance which rebuilt the front against Japan. Especially abroad Korean developed various activities for succession of Ahn's will such as holding memorial services for Ahn, playing theatrical performances, composing and popularizing songs, writing his biography, spreading his pictures, sanctifing the top of his finger, treated his bereaved family very cordially and so on. Besides, Ahn played a role as bridge of thought between Korean and Chinese. Like these, the patriotic deed of Ahn became generative power for national movement in home and abroad.

목차 (Table of Contents)

• 서론 = 1
• 1. 연구 현황 = 1
• 2. 연구 과제 = 9
• 3. 논문의 구성과 사료 = 11
• 제1장 국권회복운동의 전개 = 14
• 제1절 천주교 수용과 민족의식의 형성 = 14
• 1. 안태훈과 천주교 수용 = 14
• 2. ‘민권론’과 민족의식 = 20
• 제2절 러일전쟁 후 계몽운동의 전개 = 25
• 1. 러일전쟁 발발과 해외 이주계획 = 25
• 2. 삼흥학교 설립과 돈의학교 운영 = 31
• 3. 국채보상운동의 참여와 활동 = 36
• 제3절 국외망명 후 의병전쟁 = 42
• 1. 해외망명과 북간도·연해주 탐방 = 42
• 2. 의병모집 활동과 ‘인심단합론’ = 44
• 3. 동의회 참여 = 50
• 4. 의병부대 결성과 국내진입작전 = 53
• 제2장 의거와 공판투쟁 = 64
• 제1절 의병전쟁 후의 진로 모색 = 64
• 1. 러시아 한인사회와 연추한인일심회 = 64
• 2. 단지동맹 결성 = 67
• 제2절 의거 추진과 결행 = 74
• 1. 의거 계획의 구상 = 74
• 2. 동지 규합과 의거 추진 = 77
• 3. 의거의 결행과 의의 = 84
• 제3절 공판투쟁과 옥중 생활 = 89
• 1. 일제의 재판공작 = 89
• 2. 공판투쟁의 논리 = 95
• 3. 옥중 생활과 순국 = 105
• 제3장 항일민족운동의 사상적 배경과 구조 = 110
• 제1절 의거의 사상적 배경 = 110
• 1. 천명관과 천주관 = 110
• 2. 한국 황제관과 일본 천황관 = 115
• 3. 의거 명분론 = 120
• 제2절 대일본 인식의 변천과 구국의식 = 124
• 1. 청일전쟁 후 일제 침략성 인식 = 124
• 2. 러일전쟁과 대일인식의 실상 = 127
• 3. 문명개화론적 인식 = 132
• 4. 일제의 침략과 구국 방략의 전환 = 135
• 3절 동양평화론의 실체와 특성 = 141
• 1. 동양평화론의 형성배경 = 141
• 2. 이토 히로부미(伊藤博文)의 침략적 ‘동양평화론’과의 차별성 = 148
• 3. 동양평화론의 내용분석 및 특징 = 151
• 제4장 안중근 의거에 대한 인식과 반향 = 158
• 제1절 국내의 인식과 반응 = 158
• 1. 민족운동 세력의 인식 = 158
• 2. 대한제국 황실·정부와 민간 부일세력 = 169
• 3. 부일세력의 반응 = 174
• 제2절 국외 한인사회의 인식과 반응 = 185
• 1. 러시아 한인사회 = 185
• 2. 미국 한인사회 = 195
• 3. 중국 한인사회 = 201
• 결론 = 208
• 참고문헌 = 212
• 영문요약(ABSTRACT) = 227