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The terminologies such as Dongguk(East country) and Haedong(East side of the sun) coined by realistic scholars were used from the subjective will trying to make the racial history be independent of the history flattering china. Around the end of Han empire as the racialistic recognition got strengthened, the awareness for Daedong was made and expanded. The awareness for Daedong after the demolition of Great Han, especially according to the development of the awareness for Manchuria, got more strengthened and was developed with the intense sense for territory, the sense for sovereignty, recovery argument. This was the common view of exile historians such as Lee, Sang-Ryong, Kim, Gyo-Heon, Kim, Jeong-Gyu, Yu, In-Sik, Lee, Won-Tae, and Gye, Bong-Woo. Among these the Park Eun-Sik(called Baek Am)'s historical view for Daedong represented the historical awareness of the beginning racial historians. His literary works of Korean ancient history were summarized under the historical awareness of Daedong historical view right after his excile to Heung-Do-Cheon, Huanren in West Gando in 1911. The main point of Park Eun-Sik's awareness of Korean ancient history is Daedong historical view based on the theory of Dangun great king. He said that Dangun is the progenitor of east people and Key words : Dangundaehwangjo, Dangun-Goguryeo-Balhae, historical nationalism, Park Eun-Sik, thought of national spirit, recovery argument, religion nationalism, the theory of orthodoxy of historical view of hero, thought of national spirit, thought for saving country by education, view of Daedong. conceptualized Dangun's descendants as Bae-Dal clan. He classified Dangun as the subjective clan and Gi-Ja as the objective clan and explained the racial history as the objective clan had been assimilated to the subjective clan. He also exclaimed the theory of orthodoxy of Dangun-Goguryeo-Balhae. He recognized that the main body of history is heros and theorized heros-expectation with a great urgency. The successive writing books such as 'Document of Dong-Myeon' saint king, 'Story of Cheon-Gae-So-Mun', and 'Myeong-Lim-Dab-Bu' shows well his historical view of hero. He also had doctrine of equality and peace. He thought that religion and history had never been separated from the point of racialism view, which was the reason of his expressing Daejonggyo as historical religion. His historical school of 4000 years and the organization and curriculums of several schools shows well his thought for saving country by education. The basic thought of Park, Eun-Sik's historical view is thought of national spirit and the structure of his historical awareness is historical view of Daedong. The reason why his historical view strongly expresses racialistic characteristics was his strong aim-oriented character in which his awareness of actuality intending recovery of his native country demolished by Japanese empire was projected.

This paper reviews the process that the Sacrifice to Heaven symbolize and make concrete the racial identification through Hwanguje (the Sacrifice to Heaven at the Round Altar) and Seonuisik(the Sacrifice to Heaven done by Daejonggyo) after the opening of ports. Hwanguje showed the intention of the great Han empire to unify the people led by the Imperial. Seonuisik is a sacrifice of Daejonggyo that intended the unification of the people through Dangun. The Imperial and Dangun are important symbols that played important roles for inducing the unification of the people. This paper reviews the corelation of the identification of the people and the Sacrifice to Heaven after the modern age through analysis and comparison. The Sacrifice to Heaven that had been close since the beginning of Joseon dynasty was restored by the great Han empire in 1897. Gojong announced that the great Han empire was an independent country having a long history through the sacrifice of Hwanguje. The Sacrifice to Heaven payed at that time was based on Confucian rite but modified practically. Above all, it was a new concept, not found in traditional Confucian rites that Hangudan was built at the center place of the capital with a hill for a backgound. In this paper I understand the spacial specialty of Hangudan to be a political symbol to make the palace be a new center of order and to enhance the imperial authority. Gojong tried to take shape to unify the people around imperial house by referring Taejo's burning incense. On the other hand, Ra Cheol tried to keep and enhance the extinguishing national rights by enlightening the racial self-consciousness. The trial took shape in the process to change the sacrifice to Dangun into the Sacrifice to Heaven. The sacrifice to Dangun of Daejonggyo in early days followed to the traditional sacrifice to ancients, the four season sacrifice, and brought Dangun in relief as the progenitor of nation. The sacrifice to Dangun, however, was changed very soon to the Sacrifice to Heaven through its dual symbol having both heavenly palace and the sanctuary of heavenly portrait. The Sacrifice to Heaven was a kind of worship including sermon instead of the traditional Confucian rites. So, the sacrifice to Dangun which had been limited to limited places was changed to a general sacrifice that all of the Korean race could worship and to a place of enlightenment inspiring racial consciousness to the people. Ra Cheol performed the Sacrifice to Heaven on Mt. Baekdu and tried to combine Mt. Baekdu, Heaven, and Dangun, by which he inspired the racial identification. Since then, the Sacrifice to Heaven of Daejonggyo is called as Seonuisik, which became the central Korean sacrifice through the commemoration of Gaecheonjeol. Since the reformation of Gaboh, Gaecheonjeol was only one sacrifice showing the racial identification. The development of the sacrifice of Dangun was possible by the continuous effort of Daejonggyo and racialists who inspired the racialism with Dangun as a leading symbol.

The purpose of this article is to examine thoroughly how Daejonggyo thought of its nation. The framework of perception called the religious nationalism is used to carry out the purpose. In general, the religious nationalism is defined as a methodology to extract national factors from a religion. However, in this article, the religious nationalism is defined as the religious cognition of factors consisting of a nation and the social practice of such cognition. In this article, factors consisting of a nation is limited to its religion, race, and history. To begin with, let's think of the view of religion of Daejonggyo in terms of a nation. Daejonggyo which had appeared in modern times on the basis of Old Shingyo(古神敎) had regarded Daejonggyo itself and the nation as one unit sharing ups and downs in the process of the long history of the Korean people(韓民族). Secondly, Daejonggyo has the birth myth of mankind beyond that of a nation which enables us to overcome the conflicts between nations caused by differences among races. The theory of all human beings being based on one root mentioned in the scripture of Daejonggyo can be used to cope with the conflicts between foreigners and Koreans brought about by racial problems in Korean society. Finally, the view of history of Daejonggyo is based on the view of history of Shingyo(神敎), which is the attitude of thinking of Korean history in terms of Shingyo beyond the view of Confucianism and Buddhism. The basis that we should view the history of the Korean people in terms of Shinyo is based on the historical experience that the rise and fall of the Korean people had had the close relation to those of Shingyo, the Koran native religion. On the basis of this consciousness, Daejonggyo had developed the movement to put the consciousness into practice. The religious movement led by Ra Cheol is considered to be the movement concentrated on the realization of the spirit that is a major factor consisting of a nation like a living organism. Meanwhile, apart from the religious movement by Ra Cheol, the movements to carry out the national consciousness were developed in the other fields. On the one hand, it was the knowledge movement called Korean studies in the fields such as the Korean language and Korean history influenced by Daejonggyo's view of language and history. On the other hand, it was an anti Japanese struggle by force for the independence for Korea led by Daejonggyo in Manchuria.

JeungSanDo was one of the national religion which had historic and religious significance and made a great contribution to the salvation of mankind around the world and the instillation of them in belief and confidence. The origin of JeungSanDo was found in the idea of devotion to the welfare of mankind of Dangun, which is characteristic of harmony and divine providence. In addition, by analysing various documents and established articles, it is safe to conclude that JeungSanDo had the evident sense of mission with the aim of rescuing Korea in trouble. Furthermore, in the case where the principle of history progress: "challenge and response" was as evident as in modern Korean history, there was no disregarding the interaction of powers between nations. In that situation, it is possible to conclude that it was Dong Hak and JeungSanDo that installed the Korean people in religious power, promising hope and courage which enabled them to overcome hardship and troubles. Therefore, in modern Korean history, the appearance of JeungSando had the inevitabilities and validity of history as well as the right occasion.

In modern Korean history, after the opening of the ports there had been countless pioneers devoted to the salvation of Korea, their country through education as a part of the national movement for independence. Among them, there had been a lot of men of society taking the initiative in the foundation of schools for the purpose of making national leaders of talented persons produced in private schools. For example, An, Changho founded Daeseong School, Lee, Seunghun Ohsan School, Min, Yeonghwan Heonghwa School. Besides these persons, there were many typical educational worker such as Eom, Juik, the founder of Yangjeong School, Alice R. Appenzeller, Baejae School. All of them were male. Instead of founding the schools by making donations of their whole property, they directly and indirectly participated in the management of the schools in the way that they founded the foundation schools by raising donations and alms. However, there were no cases where in spite of making donations of their whole property, female educational workers never took part in the management of the schools. Choi, Songseoldang, the female activist in the educational movement that Korea, not Kimcheon had ever produced, freely made a donation of her whole property and founded Kimcheon High Common School in Kimcheon, where opportunities for high school education were absolutely scarce. From childhood Choi, Songseoldang was unusually bright, strong-willed and decisive. In addition, she proved herself a heroic woman by bringing to prosperity her family which had been poor and unfortunate and removing the disgrace that had been attached to her predecessor’s name. Moreover, she stood in stand in the vanguard of the National Salvation Movement through education in the firm belief that cultivating men of talent was a shortcut to the bright future of her country. She asserted that the way to overcome hardships of the Koreans under the rule of the Japanese Empire was to found private schools and foster the national spirit. To make her assertion come true, she founded Kimcheon High Common School. By founding the school, she was able to put her hope in the bright future of her country. There were a lot of factors which caused her to bring the school into existence. The scholarly atmosphere of her family in her teens, the living conditions of the Royal Court during her stay in the court as the nurse of King Yeoung Chin, Queen Eom's foundation of Sukmyeong girls' school and Jinmyeong girls' school, her mother's last instructions 'Spend voluntary subscription in educational work.' and the persuations of national leaders such as Manhae Han, Yongun and Aesan Kim, In had a great influence on her's foundation of the school. Thus Kimcheon High Common School was made the eleventh private higher institution of learning at home under the rule of the Japanese Empire. It was remarkable that the founder of the school was both a woman writer and a faithful Buddhist. It is historically significant that in spite of not actively devoting herself to the National Independence Movement, Choi, Songseoldang prepared the place to produce the national leaders through educational work.