일본에 있어서 18세기말기로부터 19세기 초두의 自他認識과 아시아 침략에 귀 결되는 근대 내셔널리즘의 생성 과정을 검토하는데 있어서 무시할 수 없는 것은 러시아의 접근에서 시작된 서양 세계와의 ‘만남’이다. 그것은 그 이전까지 ‘오랑캐’ 로 여겨져 인식의 범위 밖에 벗어나 있던 서양 세계의 현실적인 등장이 華夷思想 的자타인식에 결정적인 동요와 해체를 야기 하여 그 구조에 근본적인 변용을 초 래했기 때문이다. 그러나 그것은 동아시아에 있어서 공통된 상황이었다. 일본의 경우 유학적 思惟․화이사상적 자타인식의 해체가 비교적 용이하게 진 전되었다. 그러나 조선왕조에 있어서는 일본과 다른 길을 걷게 되었는데 그것은 무엇 때문일까. 이것은 한일 사상사를 생각하는데 있어서 근본적인 문제라고 할 수 있지만, 간단하게 답할 수 있는 문제가 아닌 것 같다. 이러한 문제의식 하에 본 발표에서는 일본의 후기 미토학(水戶學)과 한국의 許 愈(1833-1904)사상과의 사상의 비교로부터 부상되는 사상적 특징을 지적하는 것으 로 그 一端을 고찰해 보고자 한다.

The Korean dynasty during Hoyu's(許愈) lifetime faced an imperialist invasion from Western Europe and Japan after the preceding era had been destroyed by Japanese colonization. As it was a time in which Andon-Kim's(安東金氏) absolute regime changed to ‘大院君's absolute regime and 閔妃's politics, this Korean dynasty period tried to cope as much as possible during such a difficult phase. Ideologically, in the midst of a crisscrossing among xenophobic sentiment and enlightenment, Sino-centric thought and enlightenment theory, self-reliance theory and such, ultimately Japanese military might coerced the country to opening its borders and into entering a system of unequal treaties. On the occasion of the 1884 incident, Hoyu, having heard of how the Japanese army marched into the imperial castle, sent a missive to the provincial governor to request audience with the King. However, aside from that, he partook in few if any remarkable political actions and instead it is said that he devoted himself to lecturing at schools in his hometown, concentrating on educating disciples, proofreading “南冥集” and “理學 綜要”, and publishing “寒州集” When one thinks of how he lamented over having to become a barbarian when there were reforms in the style of dresses, it becomes evident that he was a conservative Confucian scholar and educator. Nevertheless, for those who know that the twentieth century was a time of war, there is much to learn from Neo-Confucian(朱子) thought in the dynastic Korean kingdom. Confucianism in Japan, having incorporatedWestern imperialism, fell apart when the country underwent its modernization. Yet, when considering this in terms of historical thought, one must presume that the universality of ri or “principle” also had disintegrated. From a modern perspective, those Korean Neo-Confucians who persisted in their belief in the universality of ri were seen in a negative light. However, the significance of those Neo-Confucian scholars who promoted independent thought during the colonial years should now be reappraised. There is not much known about those few Neo-Confucians who had a differing stance toward late Mito thoughtone example being that they opposed the Sino-Japanese war through its end. In order to shed new light on those Neo-Confucians who valued the universality of ri over modernization, it is important to conduct new work on this subject, thereby aiding in our understanding of the cooperative nature of modern day East Asia.

• 桂島宣弘(立命館大學) | 카츠라지마 노부히로