新文化運動期 王國維의 現實認識과 指向 (Wang Guowei's Value orientation and Perception of Contemporaneous Reality during the May 4th New Culture Movement Period)

서지정보

· 발행기관 : 중국근현대사학회
· 수록지 정보 : 중국근현대사연구 / 67호 / 113 ~ 155페이지
· 저자명 : 지관순

초록

Wang Guowei was far from a ‘non activist intellectual’ or ‘apolitical scholar’ that called for ‘pure scholarship’. Rather, starting from 1911, he kept a constant eye on China's internal and external situations around 1919, and had political opinions regarding the changes he saw. Wang Guowei differentiated the public sphere from the private sphere, and his political opinions were revealed in the latter, private sphere. The reason he was unable to reveal his opinion easily was because the period was the turbulent time of the May 4th movement. Therefore in this article I saw that Wang Guowei possessed ambivalent emotions that intellectuals in tumultuous periods of history oftentimes have, and I considered his actions, on the border of politic and apolitic, as being ‘political actions based on non-politics.’ Politics in the broad sense of the word means ‘general participation in national activities’. Therefore, Wang Guowei's suggestions and discussions on the national politic through his appeals can be seen as political actions. Sources that show especially well the nature of Wang Guowei's ‘political actions based on non-politics’ are four appeals he submitted to Puyi(溥儀) starting from 1924:『Appeal impeaching the officials for lacking clear presence of mind(劾大臣不明事理疏)』, 『Appeal discussing the art of politics(論政學疏稿)』, 『Addendum requesting opinion(敬陳管見摺)』, 『Addendum requesting imperial museum be raised(籌建皇室博物館摺)』. Of these, in the appeal sent in 1924(論政學疏稿) Wang Guowei mentions both the domestic and international situations of China while providing directions in which the national government and leaders should go.
Wang Guowei's history research is also intimately linked to his political actions. For example, Wang Guowei tried to find the basis of the Zhonghua tradition by researching dynasty of Shang-Chou(殷周時代), considered the ideal ancient society, through history. Wang Guowei thought that no matter how turbulent the times were for China, if the culture, thought, and scholarship of China could be preserved well in future, and if the emperor's system could again be preserved safely within it, then the people's suffering and social problems would also be resolved. Wang Guowei also thought that the consciousness of Chinese culture and China's culture itself were medicine that could cure the downfall of Western culture after World War II. Furthermore, Wang Guowei considered the ‘emperor’ the individual that would lead the resurrection of and essence of Chinese culture.
But rather than asking Puyi to seek real power as an emperor, Wang Guowei requested that Puyi remain the overseer of scholarship. This is revealed when Wang Guowei suggests in an appeal that the emperor study the Liu yi(六藝). Wang Guowei was convinced that the medium to resurrect China's ancient culture and universal scholarship was ‘the Liu yi,’ and thought that the emperor was the entity fit to oversee such ancient public scholarship and culture. Furthermore, Wang Guowei's objective was to establish a historical archaeology center on this basis. Wang Guowei's intention was that through this historical archaeology center Chinese culture and artifacts would be systematically managed, allowing him the role of a manager of scholarship to pass this on to next generations. He thus sought to aid the resurrection of Chinese culture.
In conclusion, the ultimate objective that Wang Guowei sought even while researching history and preserving the emperor at least symbolically was his vision of a modern rebirth of Chinese culture through the preservation of scholarship. In other words Wang Guowei had in mind the grand frame and long-term project of a new inheritance of and resurrection of Chinese culture. This objective of Wang Guowei's was linked to the fact that the Manchu government established in 1932 selected Confucianism as its official ideology and sought to profess Confucian Kingship.However, Wang Guowei's objective, or his desire to establish the emperor as the overseer of scholarship and himself act as the manager of scholarship in order to resurrect Chinese culture, was unable to come to life in reality. All the discussions he sparked in order to preserve Chinese culture and artifacts ultimately faltered when Puyi was chased forcibly out of the Forbidden city in 1924 by Feng Yuxiang(馮玉祥).

영어초록

Wang Guowei was far from a ‘non activist intellectual’ or ‘apolitical scholar’ that called for ‘pure scholarship’. Rather, starting from 1911, he kept a constant eye on China's internal and external situations around 1919, and had political opinions regarding the changes he saw. Wang Guowei differentiated the public sphere from the private sphere, and his political opinions were revealed in the latter, private sphere. The reason he was unable to reveal his opinion easily was because the period was the turbulent time of the May 4th movement. Therefore in this article I saw that Wang Guowei possessed ambivalent emotions that intellectuals in tumultuous periods of history oftentimes have, and I considered his actions, on the border of politic and apolitic, as being ‘political actions based on non-politics.’ Politics in the broad sense of the word means ‘general participation in national activities’. Therefore, Wang Guowei's suggestions and discussions on the national politic through his appeals can be seen as political actions. Sources that show especially well the nature of Wang Guowei's ‘political actions based on non-politics’ are four appeals he submitted to Puyi(溥儀) starting from 1924:『Appeal impeaching the officials for lacking clear presence of mind(劾大臣不明事理疏)』, 『Appeal discussing the art of politics(論政學疏稿)』, 『Addendum requesting opinion(敬陳管見摺)』, 『Addendum requesting imperial museum be raised(籌建皇室博物館摺)』. Of these, in the appeal sent in 1924(論政學疏稿) Wang Guowei mentions both the domestic and international situations of China while providing directions in which the national government and leaders should go. Wang Guowei's history research is also intimately linked to his political actions. For example, Wang Guowei tried to find the basis of the Zhonghua tradition by researching dynasty of Shang-Chou(殷周時代), considered the ideal ancient society, through history. Wang Guowei thought that no matter how turbulent the times were for China, if the culture, thought, and scholarship of China could be preserved well in future, and if the emperor's system could again be preserved safely within it, then the people's suffering and social problems would also be resolved. Wang Guowei also thought that the consciousness of Chinese culture and China's culture itself were medicine that could cure the downfall of Western culture after World War II. Furthermore, Wang Guowei considered the ‘emperor’ the individual that would lead the resurrection of and essence of Chinese culture. But rather than asking Puyi to seek real power as an emperor, Wang Guowei requested that Puyi remain the overseer of scholarship. This is revealed when Wang Guowei suggests in an appeal that the emperor study the Liu yi(六藝). Wang Guowei was convinced that the medium to resurrect China's ancient culture and universal scholarship was ‘the Liu yi, ’ and thought that the emperor was the entity fit to oversee such ancient public scholarship and culture. Furthermore, Wang Guowei's objective was to establish a historical archaeology center on this basis. Wang Guowei's intention was that through this historical archaeology center Chinese culture and artifacts would be systematically managed, allowing him the role of a manager of scholarship to pass this on to next generations. He thus sought to aid the resurrection of Chinese culture. In conclusion, the ultimate objective that Wang Guowei sought even while researching history and preserving the emperor at least symbolically was his vision of a modern rebirth of Chinese culture through the preservation of scholarship. In other words Wang Guowei had in mind the grand frame and long-term project of a new inheritance of and resurrection of Chinese culture. This objective of Wang Guowei's was linked to the fact that the Manchu government established in 1932 selected Confucianism as its official ideology and sought to profess Confucian Kingship.However, Wang Guowei's objective, or his desire to establish the emperor as the overseer of scholarship and himself act as the manager of scholarship in order to resurrect Chinese culture, was unable to come to life in reality. All the discussions he sparked in order to preserve Chinese culture and artifacts ultimately faltered when Puyi was chased forcibly out of the Forbidden city in 1924 by Feng Yuxiang(馮玉祥).

참고자료

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