Makers of Modern Korean Buddhism

Yi Nŭnghwa, Buddhism, and the Modernization of Korea: A Critical Review1

4 Yi Nŭnghwa, Buddhism, and the Modernization of Korea A Critical Review1 Jongmyung Kim Introduction This essay examines Yi Nŭnghwa’s (1869–1943) role in the modernization of Korea in the early twentieth century. The primary concern of this essay will be to assess Yi’s literary activities and his view of Buddhism based on two of his major works, Paekkyo hoet’ong (Harmonization of All Religions) and Chosŏn Pulgyo t’ongsa (A Comprehensive History of Korean Buddhism, hereafter, History of Korean Buddhism). Yi Nŭnghwa considered Buddhism a useful teaching that could be adapted for different ideologies, including democracy, individualism, socialism, and cosmopolitanism. Yi discovered the potential for harmonization between traditional Buddhism and the modernization of Korea. His publications on Buddhism and active social engagement were expressions of his goal, which was the modernization of Korea.2 In this context, one can even claim that although his publications focused on Buddhism, Yi was in fact more interested in the modernization of Korea than in Buddhism itself.3 The first section of this essay addresses Yi’s literary activities. The next section examines Yi’s view of Buddhism as a religion, a system of thought, and the epitome of Korean culture as expressed in his works. The third section evaluates the role of Yi’s literary activities and his view of Buddhism in the process of Korea’s modernization. This essay concludes that while Yi did not play a substantial role in his day owing to the limits of his literary activities and thought, he made a 91 SP_PAR_Ch04_091-108.indd 91 SP_PAR_Ch04_091-108.indd 91 1/8/10 2:38:25 PM 1/8/10 2:38:25 PM 92 Makers of Modern Korean Buddhism significant contribution to the formation of the modern form of Buddhist Studies in Korea and, by extension, of Korean Studies in general. Yi Nŭnghwa’s Literary Activities Considered a “pioneer of Korean Studies” and the “father of Religious Studies in Korea,” Yi Nŭnghwa was a prolific writer who left behind more than ten booklength publications and 230-plus articles, all of which focus on religion and Korean society. He lived during the period of Japanese occupation (1910–1945), and his scholarship was a product of his time. Two opposing evaluations of Yi have appeared in Korean academe: To some, Yi Nŭnghwa was pro-Japanese; to others, he was a nationalist. Scholars have assessed Yi’s scholarship along these two lines. The argument that Yi was a Japanophile prevented his scholarship from being assessed duly.4 However, Yi’s personal career indicates that he was not actively pro-Japanese except for his participation as a contributor to the compilation of the Jōsen shi (History of Korea),5 which was sponsored by the Japanese Government General in Seoul. On the contrary, he emphasized national consciousness by calling attention to the significance of the myth of Tan’gun, the legendary founder of ancient Korea, in his writing of History of Korea,6 hence the evaluation of his scholarship in the context of national consciousness.7 It was not until the 1980s that Korean scholars began to pay attention to Yi’s scholarship, especially in the fields of folklore, history, and religion.8 However, an in-depth study of Yi’s scholarship was still lacking. Although the focus of his scholarship centered on Buddhist Studies, the Buddhist circles of Korea became interested in his scholarship only in recent years. In addition, no substantial research on his magnum opus, History of Korean Buddhism,9 has yet been done.10 Yi’s scholarship can be divided into two phases; the dividing line falls in the early 1920s. From 1912 to 1922, Yi devoted himself to the research of Buddhism ; from 1922 until his death in 1944, he focused on religious history and social history. The intellectual atmosphere during his time in Korea was complex. Western civilization was infiltrating Korean society, and new religions, including Christianity, were on the rise; whereas traditional religions, represented by Confucianism and Buddhism, were in decline. Politically, Korea was under Japanese colonial rule. Yi’s scholarly concern went through an evolution. He began his scholarship by focusing on the Chinese classics, and then moved on to foreign languages, including English, Japanese, Chinese, and French. Subsequently, he turned toward Buddhist Studies, the religious history of Korea,11 and, finally, the social history of Korea.12 The majority of Yi’s works are related to Buddhism, totaling more than 140 texts...