1920年代韓國天道教集團的「文化」觀念──以《開闢》雜誌為例

The Idea of Culture of the Group of Cheondokyo in 1920s Korea: Taking GaeByeok as an Example

本文分析1920年代韓國期刊《開闢》的語料庫，觀察當時「文化」觀念的內涵以及其語境，從而說明1920年代由天道教集團推動的文化運動的思想面目。據語料庫分析，1920年代「文化」跟東方、西方、運動的共現次數多。這樣的結果表示，這一時期文化與作為社會行動的運動有密切關係。當時天道教從日本思想界接納了具有改造主義、人格主義性格的文化主義，從而在東學—天道教的教團歷史上體現了思想轉向，即從開闢到改造、從人乃天到人格主義的轉向。「文化」一詞在這樣的轉向中發揮了中介作用。因為當時文化不但意味著人類改造自然的主動性行為以及其成果，而且是代表人類性本身。進而人覺得，文化跟開化、文明一同象徵著嚮往新社會的指向。從而「文化」超過辭典上的語義，獲得了實現歷史課題的意義。在具體的論述上，源自於中國新文化運動的東西文化論、強烈批判儒家的新舊文化論構成了其主要論調。因此，由儒學指導的陳舊的東方文化成為改造的對象，西方文化被看作為借鑒的對象。再加上，青年被提到為建設新朝鮮的核心力量。李敦化（1844-1950）作為朝鮮新文化建設運動的領袖，提出了為建設朝鮮新文化的基本設想。另外，天道教仍然保持對於東學作為其宗教根源的關懷。天道教的文化觀體現為完成時代使命的一些努力，即以「文化」觀念為中介建設朝鮮新文化。

This article aims to investigate the connotation and context of the concept of“culture”in the text corpus of GaeByeok《開闢》, the Cheondokyo天道教journal, by conducting co-occurrence analysis in order to understand the nature of the cultural movement of Cheondokyo in 1920s. The result of co-occurrence analysis suggests that the terms co-occurred with“culture”the most are“East,”“West,”and movement. It indicates that, during the period, the relation between culture and movement was stronger than at any other time. At that time, members of Chendokyo accepted reformism, personalism and culturalism from Japan, which led to the shift of the thoughts of Gaebyeok from“creating”to“reforming”and from“human as heaven”to“personalism.”The concept of culture was the pivot and mediator of this transformation. Culture is understood to represent the attributes and achievement of human as an actor who reconfigures nature. Furthermore, culture was understood as a concept representing the orientation toward a new society along with enlightenment and civilization. This has served as a concept to realize the historical task beyond the definition of culture in dictionary. The theory of East and West culture influenced by China's New Culture Movement and the discourse of the old culture and the new culture that made intense criticism about Confucianism dominated the discourse and discussion regarding culture. The object of the reconstruction was the old Eastern culture which was formed by Confucianism. Korean culture was described as an experiment for this movement of cultural reconstruction. A young man who learned theology from abroad was noted as the leader of this reconstruction movement. Lee Don-hwa (1844-1950), who led the New Culture Movement, presented a rough idea for re-constructing the“new culture”of Korea. On the other hand, it still referred to Donghak as a religious root in pursuing a new culture. The articles on culture in GaeByeok demonstrated the efforts of the Cheondokyo community to fulfill its social mission through culture.