A Study on the Process of Separation between Chundogyo and Ilchinhoe in 1906

In modern Korean history, the segregation of Chundogyo and Ilchinhoe, or the action of Chundogyo's segregation of the Ilchinhoe members in September 1906, has been known as an example of the pro-Japanese behavior of the Ilchinhoe and the innocence of Chundogyo. The proposition that is premised on this perception is that Ilchinhoe was consistently a pro-Japanese trading organization and Chundogyo is a modernized national religion. However, it seems necessary to reconsider the separation of Chundogyo and Ilchinhoe, as there have been recent issues that the civil rights movement waged by the Ilchinhoe should be reevaluated. New questions have arisen, such as how Chundogyo and Ilchinhoe were able to work together, how the forces of Chundogyo and Ilchinhoe were able to combine and separate the two, what the perceptions of the contemporary and later generations were, and whether different hypotheses could not be established about the separation process of the two if the thoughts of the people involved were examined. In order to solve the above questions, this paper compared the hierarchical foundations of the leading forces of Chundogyo and Ilchinhoe. Chundogyo and Ilchinhoe not only shared political orientation and civilization theory, but also overlapped with the leading force and the hierarchical characteristics of the support base. Son Byung-hee and Lee Yong-gu, that is, Chundogyo and Ilchinhoe, are all common in that they tried to acquire political power by accepting various needs of the public. In the situation of the time, this was bound to be accompanied by dependence on foreign powers and opposition from vested interests. It can be said that Ilchinhoe pushed ahead 'nevertheless', and Chundogyo took a step back. In this separation process, it was confirmed that Oh Se-chang, the enlightened knowledge, played an important role. In fact, for Oh Se-chang, tradition, nation, and modernity were not all abstract and vague ideologies. In other words, there was no reason to cling to the theory of justification for studying abroad, and there was no reason to lean on the theory of Western civilization. For him, wasn't tradition and nation the spirit of ancestors contained in paintings alienated from the process of modernization? In the chaotic reality where foreign shocks and conflicts of foreign ideologies are rampant, his unideologicalized national consciousness sometimes provided an excuse for power struggles or power grabs. Ilchinhoe, which was reduced to a pro-Japanese traitorous organization while promoting reforms centered on the middle and lower classes, and Chundogyo, which insulated from Ilchinhoe and pursued a modern national religion, but eventually walked the path of decline, are also objects that were depreciated amid the confusion of modern and contemporary Korean history. This is why it is necessary to reevaluate them.