崔南善 壇君論의 전개와 그 변화

Choi Nam-seon's Dangun Theory and its changes

During Korea's modern times, Choi Nam－seon was one of the greatly authorized scholars concerning the studies on Dangun(壇君), the forefather of the Korean people. His studies still have great influence today. There are, however, contrasting views from the nationalist perspective. Some say Choi's theory is a nationalist view, and others say it comes from an anti－nationalist one. Such a contrast is due to the view of whether Choi had accepted the Ilsundongjoron(日鮮同祖論). As the Japanese denied the existence of Dangun, Choi Nam－seon started his research to prove that the forefather had actually existed. Moreover to meet the demands of Japanese scholars on documental evidence, he tried to find his sources from all various fields of human arts and sciences. In the process he applied the methodology of a anthropologist Dorilujo(鳥居龍藏) for research. Finally, when Choi's Dangun theory was completed, Dangun was described simply as a religious and cultural figure, which is quite common in the East Asian region, instead of a symbolic figure for the Korean people's identity. Finally, Choi had to accept the Ilsundongjoron from the cultural perspective. Such an aspect of Choi Nam－seon's theory on Dangun provides evidence on the fact that Choi had been a pro－Japanese scholar. After finishing his theory, Choi had joined the Joseonsapyeonsuhoe(朝鮮史編修會) in 1928. His Dangun theory basically came from the same views of the Japanese scholars. During the 1930s his theory became one of the academic evidences the Japanese used for spreading shindo(神道) in the Korean peninsula. In addition to that, in the 1940s it became a theoretical basis supporting the daedongagongyeongron(大東亞共榮論). As described above, Choi's Dangun theory was adapted and exploited in certain situations in order to justify Japan's invasions. Choi's theory, based on the scholar's patriotic faith and belief, fighting against the Japanese scholars' denial of Dangun, ironically had turned into an evidence for justifying Japan's imperialist acts. This case shows one aspect of the history of modern ideology. Those who had claimed the need for modernizing and civilizing the Korean social and living standards had turned into naeseonilcheronja(內鮮一體論者). Awed by the new modern civilization from the West, they accepted imperialism simply as a natural process a country must go through to become modernized. Choi's theory took the similar road. Although the methodologies and evidences used for his theory were quite modernized, the completed theory lacked the nationalist's belief and faith in his country