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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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A number of the intelligent recognized existence of Qing from the latter half of 18th century to the first half of 19th century. In particular, the intelligent of the first half of 19th century tried to recognize prosperity of Qing more affirmatively than the latter half of 18th century. In the middle of that, the prosperity of Qing Dynasty resulted from the fact that its forefathers had accumulated goodness, which was natural outcome thereafter. In a way, there was a trend that they tried to understand rule of Qing Dynasty in relation to so-gang(小康). They started to criticize excessive righteousness to Ming ad well as this affirmative recognition to Qing.
They started to admit the order of Qing Dynasty as strict reality and speculation started to emerge in preparation for new analysis framework of Sino-Barbarians relations. They started to consider Sino-Barbarians relations as changeable problem. not unchangeable things. They realized Sino-centralism into various forms of Chung(loyalty, 忠). Jil(simple, 質), Mun(civilization 文). In this respect, Sino-centralism secured a new viewpoint in which it understood China and barbarian through 'forming' existence, not fixed one. Through such consciousness of Sino-Barbarians relations, they started to create clues with which they could find China and barbarians at a same position. They further made Sino-centralism into human universality of human morality. Through new discussion of Sino-Barbarians relations, they seemed to move Sino-centralism to the meaning of human-sharing universality such as oryun(五倫, the five human relationships) and orsung(五性, the five virtues).
As a result, Hong Hee-jun(洪羲俊) tried to find human universality in even the Dutch. It was a logic that means wherever human beings live, a sacred man may exist and humanity exists. However, in the course that was cautious against influence from shin-yu-ok-sa(辛酉獄事, administration of the major criminal cases in 1801) and western aggressive violence in the first half of the 19th century, a positive standpoint to the Western learning(西學) gradually disappeared, instead such attitude to the Western learning tended to become more conservative than the latter half of 18th century. Ideology that they should protect their world from Western invader with a mind of Qing-led Sino-centralism bloomed in the course of that. In the meantime, Choi Han-gi(崔漢綺) had a mind to establish universal learning including the Western learning.
New Sino-centralism created through this course had prepared for speculation that China could also be an object of objectification. Various learnings that came from China rapidly became an important medium of objectification of China. Paying respect to or simple mimicking of Chinese literature arts lost its meaning as they found various points in Chinese literature arts. Then, a new task was given to create a creative Sino-centralism culture(=universal culture). As soon as China was objectified, objectification and a serious exploration into Choson could begin.
They started to admit the order of Qing Dynasty as strict reality and speculation started to emerge in preparation for new analysis framework of Sino-Barbarians relations. They started to consider Sino-Barbarians relations as changeable problem. not unchangeable things. They realized Sino-centralism into various forms of Chung(loyalty, 忠). Jil(simple, 質), Mun(civilization 文). In this respect, Sino-centralism secured a new viewpoint in which it understood China and barbarian through 'forming' existence, not fixed one. Through such consciousness of Sino-Barbarians relations, they started to create clues with which they could find China and barbarians at a same position. They further made Sino-centralism into human universality of human morality. Through new discussion of Sino-Barbarians relations, they seemed to move Sino-centralism to the meaning of human-sharing universality such as oryun(五倫, the five human relationships) and orsung(五性, the five virtues).
As a result, Hong Hee-jun(洪羲俊) tried to find human universality in even the Dutch. It was a logic that means wherever human beings live, a sacred man may exist and humanity exists. However, in the course that was cautious against influence from shin-yu-ok-sa(辛酉獄事, administration of the major criminal cases in 1801) and western aggressive violence in the first half of the 19th century, a positive standpoint to the Western learning(西學) gradually disappeared, instead such attitude to the Western learning tended to become more conservative than the latter half of 18th century. Ideology that they should protect their world from Western invader with a mind of Qing-led Sino-centralism bloomed in the course of that. In the meantime, Choi Han-gi(崔漢綺) had a mind to establish universal learning including the Western learning.
New Sino-centralism created through this course had prepared for speculation that China could also be an object of objectification. Various learnings that came from China rapidly became an important medium of objectification of China. Paying respect to or simple mimicking of Chinese literature arts lost its meaning as they found various points in Chinese literature arts. Then, a new task was given to create a creative Sino-centralism culture(=universal culture). As soon as China was objectified, objectification and a serious exploration into Choson could begin.
목차
Ⅰ. 머리말
Ⅱ. 對淸認識의 변화
Ⅲ. 새로운 中華ㆍ夷狄 논의: 人道의 강조
Ⅳ. 淸나라 중심의 보편세계 전망
Ⅴ. 중국 관련 지식의 객관화
Ⅵ. 맺음말
〈ABSTRACT〉
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UCI(KEPA) : I410-ECN-0101-2010-911-002013457