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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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Lately the community movement like establishing a village community has attracted a lot of attention and notice as the place and ideal of alternative modernity. This study reviewed what conditions are required so that such a movement can be an alternative post-modernity through Liang"s Village Community Movement.
Liang thought that China should create a new culture based on conventional morals and ethics as the fundamental spirit, and import Western science and democracy to design the society in harmony through mutual communication. A village called Hyangchon is the place of communication and harmony between Chinese and Western specifics. At that time, rural villages in China were just right before destruction without ‘any way of rescue, and any way of promotion’. Accordingly, Liang set creation of a new culture as the ultimate goal of the rural reconstruction and entered into the Village Community Movement.
The idea and principle of Hyangchon organization originated from Confucian ethics and its materialization, Hyangyak. He tried to establish the dynamic order to adapt to the changes of modern society by building some public space. ‘Farmers self-awareness’ and ‘Hyangchon organization’ based on traditional morals and ethics were the substance of the movement, which was why education was seriously required and he built a Hyangchon school. It was his purpose to have Hyangchon residents be awakened modern subjects through education.
The Village Community Movement was to introduce Western reason(science and democracy) and to create a new culture from a view of Chinese emotion(Ethics and morals). But, the movement was not a welcome idea or learning. One of the intrinsic reasons was the failure in forming the modern subject. Considering that the movement was raised as an alternative Western modernity, the subject of the new culture should have been not only rational subject, but also another subject, so called, emotional subject.
Of course, Liang emphasized ‘emotion’, but he interpreted Confucian morals and ethics as emotion, and identified that with the national spirit enough to establish that as modern ethics and morals. The pressure of Confucian principles is oppression and rejection of human beings as a reasonable and emotional existence. In such a case, human beings were set as a passive and instrumental existence to be reformed by traditional morals and ethics, excluding their emotion. After all, Liang Shuming"s theory came to the one to block human advance instead. Paradoxically speaking, the ideal of the village community can be an alternative post-modernity which we can sympathize, with the prerequisite introspection of ‘emotional subject’.
Liang thought that China should create a new culture based on conventional morals and ethics as the fundamental spirit, and import Western science and democracy to design the society in harmony through mutual communication. A village called Hyangchon is the place of communication and harmony between Chinese and Western specifics. At that time, rural villages in China were just right before destruction without ‘any way of rescue, and any way of promotion’. Accordingly, Liang set creation of a new culture as the ultimate goal of the rural reconstruction and entered into the Village Community Movement.
The idea and principle of Hyangchon organization originated from Confucian ethics and its materialization, Hyangyak. He tried to establish the dynamic order to adapt to the changes of modern society by building some public space. ‘Farmers self-awareness’ and ‘Hyangchon organization’ based on traditional morals and ethics were the substance of the movement, which was why education was seriously required and he built a Hyangchon school. It was his purpose to have Hyangchon residents be awakened modern subjects through education.
The Village Community Movement was to introduce Western reason(science and democracy) and to create a new culture from a view of Chinese emotion(Ethics and morals). But, the movement was not a welcome idea or learning. One of the intrinsic reasons was the failure in forming the modern subject. Considering that the movement was raised as an alternative Western modernity, the subject of the new culture should have been not only rational subject, but also another subject, so called, emotional subject.
Of course, Liang emphasized ‘emotion’, but he interpreted Confucian morals and ethics as emotion, and identified that with the national spirit enough to establish that as modern ethics and morals. The pressure of Confucian principles is oppression and rejection of human beings as a reasonable and emotional existence. In such a case, human beings were set as a passive and instrumental existence to be reformed by traditional morals and ethics, excluding their emotion. After all, Liang Shuming"s theory came to the one to block human advance instead. Paradoxically speaking, the ideal of the village community can be an alternative post-modernity which we can sympathize, with the prerequisite introspection of ‘emotional subject’.
목차
1. 머리말
2. 중국 본위의 동서문화관
3. 향촌인식과 유교적 공동체 구상
4. 향촌공동체 건설과 주체성 문제
5. 맺음말
참고문헌
Abstract
참고문헌 (24)
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UCI(KEPA) : I410-ECN-0101-2018-912-001345551