東學, 天道敎의 男女平等思想에 關한 硏究 - 經田ㆍ歷史書ㆍ機關誌를 中心으로 -

• 영문명: Study on the Thought of Sex Equality of Donghak, Chondokyo in Korea
• 발행기관: 이화여자대학교 한국여성연구원
• 저자명: 김경애(Kim Kyung-Ai)
• 간행물 정보: 『여성학논집』창간호, 173~190쪽, 전체 18쪽
• 주제분류: 사회과학 > 여성학
• 파일형태: PDF
• 발행일자: 1984.12.01

영문 초록

The purpose of this paper is to newly examine and evaluate the thought of sex equality of Donghak(東學), Chundokyo(天道敎) which is our indigenous, nationalistic idea, through critically reviewing existing interpretations and evaluations. This paper also attempts to see how this idea has imposed on its followers and how it is put into practice by them. Firstly, I looked at the idea of sex equality of Donghak and Chundokyo. The founder, Choi, Je-Woo(崔濟愚) advocated the idea of Sichunjoo(侍天主) (meaning everybody having god in his mind). He developed its practical ethics borrowing from Confucian ethics. However the discriminating principle in Confucianism became a practical ethics of Sichunjoo. The second priest of Donghak, Choi, Si-Hyung(崔時享), further developed it Yangchungjoo(養天主) (meaning bringing up god in one's mind), and Samkyungsul(三敬說) (meaning paying respects to three; god, man and things). He taught the principle of Sainyochun(事人如天) (meaning to treat everyone as god) based on the idea of Insichun(人是天) (meaning man is god) and put much emphasis on practicing it. For Sohn, Byong-Hee, the third priest, the idea is represented by Innaechun(人乃天) (meaning man is god). The idea of sex equality was developed as one item of idea of equality. By setting free his two female slaves, Choi, Je-Woo showed Sichunjoo equally applied to women as well as to men, and he was the first to advocate female iteracy education. Choi, Si-Hyung taught that women are equal to men and should be respected since women also have god in them. Regarding views on women, Choi, Je-Woo emphasized Boowhaboosoon(夫和婦順) (meaning husband should be gentle, while wife be obedient to her husband), which comes from Confucian ethics. For Boowhaboosoon, it is husband who play key roles while women are taught to do Yopiljonboo(女必從夫) (woman must follow her husband). Thus this view on women just follows the discriminating ethics of Confucianism. Choi, Si-Hyung, though putting still more emphasis on Boowhaboosoon, said wife is the head of a family, which can be understood as reevaluating and emphasizing women's domestic labor and their role played within home. Choi, Je-Woo and Choi, Si-Hyung respectly wrote and spread a scripture for women. Choi, Je-Woo wrote Ansimga(安心歌) (meaning Song of Relief) to console women. Ansimga, however, was too difficult for women at that time to undertand, and mentions nothing about the trouble women saw. Choi, Si-Hyung wrote Naisoodomoon(內修道文) and Naichik(內則). Naisoodomoon is to teach women the items to practice in daily life for acihieving spiritual enlightment and dsease curing, the highest goal of Donghak. In Naichik, which is based on view point of Sainyochun, he taught that the significance of fetus conception. It is left to be further studied whether the item permitting remarriage of young widows, which was said to be on the project for reforming maladministration during Donghak revolutionary period, really existed or not. To analyze, how the idea of sex equality and view on women are spread and how they are put into practice, the idea of sex equality neither influenced women followers, nor settled in them. Rather, the consequence of the view on women was to reinforce oppressed position of Women by emphasizing their traditional role. Nevertheless, the idea of sex equality was reevaluated by influence of Western feminism in 1920's and 1930's. Thus, unlike the existing interpretation that idea of sex equality of Donghak and Chundokyo was the first torch for women's liberation in Korea, I must conclude that it could have been one but in fact it didn't. In order to serve as ideological basis for women's movement in Korea today, the idea of sex equality and its view on women needs to be reinterpreted adequately to modern situation, thoroughly overcoming Confucian factors.

목차

Ⅰ. 서론

Ⅱ. 동학, 천도교의 남녀평등사상과 부인론

Ⅲ. 천도교 기관지에 나타난 남녀평등사상

Ⅳ. 결론

참고문헌

Abstract