일본 근현대의 二宮尊德사상의 변용과 모범인물화 양상 -메이지 시대부터 패전 후 GHQ 점령기까지- (A study on the political application process of Ninomiya Sontoku's thoughts and the various types of a National Exemplary Person in modern and contemporary Japan -From the Meiji Era to GHQ Occupation )

서지정보

· 발행기관 : 한국일어일문학회
· 수록지 정보 : 일어일문학연구 / 92권 / 2호 / 151 ~ 170페이지
· 저자명 : 김우봉

초록

本稿では日本明治時代から戦後GHQ占領期までを通して、各時代別に二宮 尊徳の報徳思想がどのように政治イデオロギー的に変容し、尊德がどのような性格の模範人物として提示されて行ったかその内容と過程を調べてみた。 明治時代には、天皇制の政策遂行のための国民の教化原理として報徳思想 を適用させ、尊徳を「国家のための国民養成」の模範人物として創出させ た。明治時代にこのようなことが可能だったのは、明治5年（1872年）に福住 正兄が報徳社を教導職システムの中に取り入れる目的で報徳思想を天皇制に 適合するように変えたこととが挙げられるだろう。また、もう一つを挙げる なら、彼の思想的特徴が尊皇思想と神道主義に基づいている点も大きく作用 したのであろう。 昭和時代には、報德精神が「日本の精神」や「時代の精神」などと同格と して表象化されているのが分かった。その内容は、まるで尊徳が天照大神の 精神と八紘一宇の精神を受け継いで、それを報徳精神として日常生活に俱現 したかのように主唱されている。また、この時期の報徳思想は、尊徳を前面 に立てて、まるで尊徳が天皇のために命まで捨てろと言ったかのように 「忠」の模範人物にまで変容していった。言い変えれば、尊徳を天皇への 「忠」のメッセージの強力な伝達者として提示していたのである。昭和時代 の報德思想は結局、戦争遂行のための国民思想の結集と国民の耐乏生活をさ せるための模範人物であったと言えよう。 戦後、GHQの占領期には、尊徳は、既存の天皇制国家と軍国主義のための 模範人物から完全に異なる「民主主義の模範人物」に変貌されていた。しか し、ここでの「民主主義の模範人物」とは欧米のような自由と平等、個人の 権利を尊重するという、民主主義の精神の実現を象徴する模範人物ではな く、それは、GHQの新体制の民主主義に反せずに「労働精神の高揚」のため の模範人物であることが確認できた。つまり、GHQによる尊徳の民主主義の 模範人物化は、日本近代のイデオロギー的な模範人物のイメージを借りて、 民主主義という徳目を上塗りした再創出であり、それは、戦後、廃虚と化し た日本の再生と食糧難を解決するための提示でもあったと言えよう。 尊徳を報徳思想として近代と現代というそれぞれ異なる政治体制の理念の 実践の模範人物にした最大の理由は、彼の思想が各時代の国家経済の拡充と 社会秩序の維持を優先にした国家経営の目標と合致したところがあったから であろう。それは、彼の思想の核心が反体制的ではなく、特に「労働」を最 も重視し、勤労と分度(節約)によって生じた「富」を社会に還元することを強調している点からもよく分かる。また、彼の思想は老若男女を問わず、全国 民の道徳の徳目に適用できるほど実利的で実生活に基づいていて、国民情緒 の統合と管理に容易な点もあったからであろう。

영어초록

This paper examines how Ninomiya Sontoku’s ideology, which was formed in the Edo period, has been politically transformed and used during the Meiji period, the Showa period and GHQ/SCAP occupation period. In each period the Japanese government made Ninomiya into a role model to reform the nation by portraying him as the ‘ideal’ person. Different aspects of Ninomiya’s thoughts were emphasized in each period. During the course of this paper each aspect of them has been closely examined.
Ninomiya’s ideology is often referred to as ‘Houtoku Sisou’ ― the repaying virtue.
His ideologies were fundamentally derived from his work on rural rehabilitation and the reconstruction of Bakufu finance. Its foundations are also strongly set in the ideals of making the country prosperous and keeping its people at peace. It regarded the welfare of peasants higher than the attitude of the lord or Bakufu. In the Meiji period, however, the ideology of Ninomiya’s ‘Houtoku’ was transformed into a principle for edifying the nation. It was utilized to generate national wealth and enhance national prosperity. Its aims were to strengthen military power and implement the policies of the imperial system. Later in the Shouwa period the spirit of ‘Houtoku,’ regarded as the same as ‘Japanese spirit,’ was transformed into a belief of loyalty.
This encouraged labor mobilization for wars and the devotion of one’s life to the emperor. Making Ninomiya into an ideal figure before the defeat of the World War Ⅱ can be seen as a way of maintaining the regime of Emperor and consolidating imperialism.
As described above Ninomiya, as considered the ‘ideal’ person was utilized forindoctrinating of the Japanese empire and as the banner of militarism in the modern Japanese era. It was possible that the characteristics of his thought were based on the ideology of revering the empire and Shintouism.
After the defeat of WWⅡ, Ninomiya was idealized into the figure of democracy.
This was the outcome of GHQ/SCAP reforming Ninomiya's ideology to coincide with its democratic policy. It was a recreation of an image that combined the political ideological image of the modern Japan era and democratic image of the contemporary era.
In conclusion the biggest reason for transforming Ninomya’s ideology and making him a banner for conflicting political beliefs is that his ideas coincided with each period’ goals. In their desire to manage the country, they prioritized the expansion of national economy and the maintenance of social order. It is well represented that his ideologies were not antiestablishment, valued 'labor' above everything else and emphasized the returning of wealth accumulated from work and savings to the society. Since his ideology was based on actual life and was practical enough to be used as moral virtues for the whole nation regardless of gender, age or class, it became the obvious route to unite and control public spirit.

참고자료

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