金鼎奎(1881~1953)의 민족운동과 역사인식 = Kim Jeonggyu(1881~1953)'s National Movement and Historical Recognition
저자
발행사항
청주 : 충북대학교 대학원, 2013
학위논문사항
학위논문(석사)-- 충북대학교 대학원 : 사학과 한국사전공 2013.2
발행연도
2013
작성언어
한국어
KDC
900 판사항(5)
발행국(도시)
충청북도
형태사항
v,58,viii p. : 삽화 ; 26 cm.
일반주기명
지도교수:박걸순.
소장기관
Kim Jeonggyu's national movement was two-pronged: one was "recovering Domaek," and the other was "revenging himself on the nation's enemy(Japan)." His activities and thought as a Confucian scholar trying to expel wickedness were to aim those two directions of his national movement and his historical recognition was the base of it, to reject the false and protect the true. His methodology of independence movement, however, had some differences from those of the general righteous army to reject the false and protect the true. He had been consistent with his argument for the "Preparation Theory" from the period of Gyeongseong Righteous Army to the period of anti-Japanese movement after exile to Gando. Having a good picture of international situations surrounding the country in those days, he insisted that Korean people should engage in the independence movement based on the foundation of full capabilities. Fundamentally speaking, he was a Confucian scholar trying to reject the false and protect the true. In his Ilgi(journal), however, he watched his times with a modern view, which suggests that the new enlightening sciences, which he excluded on the surface, had certain impacts on his historical recognition. It was under the influence of his father that he was exposed to the new sciences. In addition, his love of learning seems to have prevented him from completely excluding the new sciences, even though he was an old-fashioned scholar.
He inherited the scholastic mantle of Kim Byeongjin of the School of Hwaseo. The "Palryongjiwoo" with whom he served in the Righteous Army together were also the disciples of Kim Byeongjin in most cases. Although Kim Jeonggyu regarded both Kim Byeongjin and Yu Inseok as his mentors for his life time, it seems that he never actually met the latter. He raised the Gyeongseong Righteous Army in close cooperation with his comrades, his teacher Kim Byeongjin in Myeongcheon, and the Yeonhaeju Righteous Army almost from the early days, which signifies the alliance between the Righteous Army of Yu Inseok that was active in the northern region of the Korean Peninsula and the Yeonhaeju Righteous Army as well as the alliance between the Gyeongseong Righteous Army and Yeonhaeju Righteous Army.
Even after his exile, he engaged in educational activities and formed all kinds of organizations including Confucianists' Society. Even though those organizations had different aims on the surface, their ultimate common goal was to rally Korean people in the Bukgando region for the anti-Japanese movement. Based on those organizations, he formed a settlement corporation around 1919 and fully committed himself to the independence movement. He had a active position in the anti-Japanese movement, forming a local organization under the supervision of "Uigunbu" in Bukgando and maintaining the army headquarters until right after "Gyeongshinchambyeon."
He called his Ilgi as Ilgiyasa, saying that it was "the compilation of my everyday records that were not private" and that he wrote it to combine unofficial history with national history. However, his descriptions of general history in Ilgi called his Daehansa were to criticize history-related articles in Daehanjaganghoi-Wolbo and Daehanhyeophoi-hoebo rather than his original historical descriptions.
Kim Jeonggyu regarded Dangun Joseon as the beginning point of Korean ancient history and accepted the "Dangun Succession Theory" which argues that the descendants of Dangun had continued to live in the land. According to him, there were five ancient groups of Korean people, namely Buyeo, Ye, Maek, Okjeo, and Han, which indicates that his perceptions of ancient history were similar to those of Daejonggyo. He also exhibited enormous interest in the cultures and territories of Goguryeo and Balhae in his Ilgi, which is a common character among those who exiled to Manchuria in those days.
His historical recognition was considerably affected by the historical view of enlightening historians at the end of Joseon such as Jang Jiyeon and Hyeon Chae, and he had the Legitimate Mahan Theory and Shilla-centric thoughts. Unlike them, however, he never let himself immersed into the Japanese colonial historical view. He maintained his nationalistic and an attitude of nationalism and independentism of excluding any content in line with Japan-related colonialistic perspective of history from his descriptions of ancient history such as Japan's Imna Theory.
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