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자료유형
학술저널
저자정보
저널정보
한국사회이론학회 사회이론 사회이론 제22호
발행연도
2002.12
수록면
331 - 362 (32page)

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초록· 키워드

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In terms of what the modern Korean`s consciousness has been constructed under the influence of Confucianism, it is axiomatic that the cultural habits of Korean society has reinforced the pattern of behavior rooted on familism to its members. But there are no research materials which refer to the origin of Korean familism. Focusing on its discourse, this paper attempts to explain how Korean familism was linked to the modern cultural habits. Japanese familism was a conservative reaction. It was build through the conflict with individualism based on the intellectual atmosphere after Meiji Restoration. Enactment of westernized `new civil law` made conservative leaders uneasy. They worried that individualism made the loyalty to Tenn( Q 1) weaken. So they tries to diffuse familism as counter-discourse. But the formation of Korean familism discourse is contrary to Japanese case. Protestant leaders of the late Chosun Dynasty put emphasis on the dismantling traditional familism, but Confucian reformists` thought was different. They agreed with Protestant leaders that family-centered interest should be renovated, but did not abandon the idea that family value was valid as ever. Confucian reformists(Park Un-Shik, Shin Chae-Ho, Ch?g In-Bo) tried to convert family-centered interest into the loyalty to nation-state. They revitalized the reform-oriented ethics of Confucianism into a foundational idea for modern nationalistic movements. Ironically contributions of Korean familism become now the roots of modern societal problems. Not to speak of bureaucratic corruptions and cronyism, the imagination of reformational movements is confined to the language of familism. But Undervaluing historical experience of familism is not helpful to overcome it.

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