본고는 일제가 한국에 대한 식민지배의 정당성을 조작·강변해왔던 식민주의적 계몽담론의 형성과정 및 그 내용적 특징을, 특히 ‘한국유교론’이라는 담론에 초점을 맞추어 개관·분석하여 보았다. 일제는 자신의 식민권력을 선전·재현하는 방식에 있어 식민통치의 단계에 따라 상이한 전략을 구사한바 있다. 우선, 1910년대의 ‘무단통치기’ 동안 일제는 무엇보다 식민지배체제를 조기에 정착시키기 위한 목적에서 조선총독부의 기관지, 주로 『매일신보』라는 한글매체를 통하여 보다 직접적인 ‘정치적 선전’이란 담론형태를 활용하였던바, 특히 ‘한국유교에 대한 식민주의적 계몽담론’의 경우에는 이 과정에서 〈조선유학사에 대한 인식틀의 정립 → 구한말 한국유학계의 폐단에 대한 비판 → 식민지배의 정당화〉라는 일련의 담론구조 및 그 요소를 정식화시킨바 있다. 한편, 일제는 1920년대 ‘문화통치기’에 접어들면서 기존의 식민권력의 재현방식을 보다 간접적이고도 고차원적인, 그러나 보다 심층적이고도 지속적인 효과를 지니는 ‘근대지식’의 형태, 다시 말하면 정치적 중립성의 외피를 쓴 ‘근대적 학술담론’의 형태로 전환하였다. 그리고 이러한 재현방식의 변화는 조선총독부의 문화기관으로서 문화통치의 방침을 최종적으로 완성시키는 경성제국대학의 설립과 더불어 구체화되었던바, 특히 조선총독부 학무국의 관료 출신으로서 경성제국대학 〈조선어·조선어문학 제1강좌〉의 초대 강좌교수로 취임하여 활약했던 다카하시 도루[高橋亨]는 이를 ‘한국유교론’의 형태로 충실하게 구현·실천한바 있다.
본고는 일제가 한국에 대한 식민지배의 정당성을 조작·강변해왔던 식민주의적 계몽담론의 형성과정 및 그 내용적 특징을, 특히 ‘한국유교론’이라는 담론에 초점을 맞추어 개관·분석하여 보았다. 일제는 자신의 식민권력을 선전·재현하는 방식에 있어 식민통치의 단계에 따라 상이한 전략을 구사한바 있다. 우선, 1910년대의 ‘무단통치기’ 동안 일제는 무엇보다 식민지배체제를 조기에 정착시키기 위한 목적에서 조선총독부의 기관지, 주로 『매일신보』라는 한글매체를 통하여 보다 직접적인 ‘정치적 선전’이란 담론형태를 활용하였던바, 특히 ‘한국유교에 대한 식민주의적 계몽담론’의 경우에는 이 과정에서 〈조선유학사에 대한 인식틀의 정립 → 구한말 한국유학계의 폐단에 대한 비판 → 식민지배의 정당화〉라는 일련의 담론구조 및 그 요소를 정식화시킨바 있다. 한편, 일제는 1920년대 ‘문화통치기’에 접어들면서 기존의 식민권력의 재현방식을 보다 간접적이고도 고차원적인, 그러나 보다 심층적이고도 지속적인 효과를 지니는 ‘근대지식’의 형태, 다시 말하면 정치적 중립성의 외피를 쓴 ‘근대적 학술담론’의 형태로 전환하였다. 그리고 이러한 재현방식의 변화는 조선총독부의 문화기관으로서 문화통치의 방침을 최종적으로 완성시키는 경성제국대학의 설립과 더불어 구체화되었던바, 특히 조선총독부 학무국의 관료 출신으로서 경성제국대학 〈조선어·조선어문학 제1강좌〉의 초대 강좌교수로 취임하여 활약했던 다카하시 도루[高橋亨]는 이를 ‘한국유교론’의 형태로 충실하게 구현·실천한바 있다.
In this paper, I take a general view of and analyze the formative process and the substantial features of modern colonialist learning of imperialist Japan which fabricated and alleged the legitimation of the colonial rule of Korea by imperialist Japan, especially placing the focus on discourses on...
In this paper, I take a general view of and analyze the formative process and the substantial features of modern colonialist learning of imperialist Japan which fabricated and alleged the legitimation of the colonial rule of Korea by imperialist Japan, especially placing the focus on discourses on traditional Korean Confucianism. Imperialist Japan had used different and sharp tactics in order to propagate and represent the colonial power of its own to the then Korean people, accommodating to new stages of the colonial rule of Korea. First, during the ‘military rule’ of 1 910’s, for the purpose of anchoring down the early Japanese colonial ruling system in Korea mainly, imperialist Japan employed ‘political propaganda’ more directly and actively by means of an organ of the Joseon Government-General[朝鮮總督府], namely, Maeilsinbo [『每日申報』] which was the one and only newspaper using the Korean alphabet at that time. In the meantime, especially in case of the colonialist enlightening discourses about Korean Confucianism, imperialist Japan had established a set of discourse-structures and discourse-elements which were as follows: 〈The Establishment of the Frame of Recognition of the History of Traditional Korean Confucianism →The Critique of Evil Practices of Learned Circles of Korean Confucianism in the Late 1 9th Century and the Early 20th Century → The Justification of the Colonial Rule of Koera by Imperialist Japan〉 Secondly, during the so-called ‘cultured rule’ of 1920’s, imperialist Japan changed the method of representing the colonial power of its own from the form of ‘political propaganda’ into that of ‘modern leanrning’ which was more indirect, more high-degree but more persistent in its effect. And the change mentioned above was put in a definite shape and was completed by the foundation of Gyeongseong Imperial University[京城帝國大學]. During this period, Dakahasi Doru [高橋亨] who had been an official for a long time in the Joseon Government-General and then was a representative professor in the major field of the traditional Korean folk-ways and religions, especially the theory of Korean Confucianism of Gyeongseong Imperial University, played a leading role in the production of modern colonialist learning by imperialist Japan.
In this paper, I take a general view of and analyze the formative process and the substantial features of modern colonialist learning of imperialist Japan which fabricated and alleged the legitimation of the colonial rule of Korea by imperialist Japan, especially placing the focus on discourses on traditional Korean Confucianism. Imperialist Japan had used different and sharp tactics in order to propagate and represent the colonial power of its own to the then Korean people, accommodating to new stages of the colonial rule of Korea. First, during the ‘military rule’ of 1 910’s, for the purpose of anchoring down the early Japanese colonial ruling system in Korea mainly, imperialist Japan employed ‘political propaganda’ more directly and actively by means of an organ of the Joseon Government-General[朝鮮總督府], namely, Maeilsinbo [『每日申報』] which was the one and only newspaper using the Korean alphabet at that time. In the meantime, especially in case of the colonialist enlightening discourses about Korean Confucianism, imperialist Japan had established a set of discourse-structures and discourse-elements which were as follows: 〈The Establishment of the Frame of Recognition of the History of Traditional Korean Confucianism →The Critique of Evil Practices of Learned Circles of Korean Confucianism in the Late 1 9th Century and the Early 20th Century → The Justification of the Colonial Rule of Koera by Imperialist Japan〉 Secondly, during the so-called ‘cultured rule’ of 1920’s, imperialist Japan changed the method of representing the colonial power of its own from the form of ‘political propaganda’ into that of ‘modern leanrning’ which was more indirect, more high-degree but more persistent in its effect. And the change mentioned above was put in a definite shape and was completed by the foundation of Gyeongseong Imperial University[京城帝國大學]. During this period, Dakahasi Doru [高橋亨] who had been an official for a long time in the Joseon Government-General and then was a representative professor in the major field of the traditional Korean folk-ways and religions, especially the theory of Korean Confucianism of Gyeongseong Imperial University, played a leading role in the production of modern colonialist learning by imperialist Japan.
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