本文研究的《盧梭民約》是盧梭《社會契約論》的第一個韓文譯書。世紀末在日本已經有幾種《社會契約論》的譯書，在中國出版了一些翻刻版。《盧梭民約》的底本是中江兆民的《民約譯解》，其思想背景是梁啟超所介紹的盧梭思想。《盧梭民約》體現了圍繞近代韓國移植自中國、日本所接受的盧梭《社會契約論》的錯綜複雜的關係。中江兆民翻譯盧梭《社會契約論》著述《民約譯解》的目的不是在於充實地介紹盧梭的思想，而是在於重構盧梭思想為適合明治日本和亞細亞的思想，並且讓盧梭思想本土化。因為有這樣的意向，所以中江兆民在《民約譯解》根據儒家政治思想解釋盧梭思想，重構為有關民約、議會、律例、自由等的論述，提出了新型近代政治思想。《盧梭民約》充實地接受及介紹了中江兆民《民約譯解》的內容。《盧梭民約》以《民約譯解》為底本，對思想進行了儒家式解釋。因為在近代韓國民約、議會、憲法、自由的論述具有很大的異質性。可是須指出的是：在中江兆民的解釋下，盧梭的抽象性社會契約論在明治日本語境下變成了近代國家成立論，在韓國被直接地接受，這引起了幾種後果：在中江兆民把社會翻譯成民約的過程中，已經排除了盧梭的基本理念。也就是說，根據社會契約的個人與社會的理想關係、根據這種關係的個人的自由與權力與理想社會的前景及其全景都被埋沒了。這些其實都遠離了盧梭思想的原型，可是在近代韓國卻被接受為「盧梭思想」。

The essay presents a study of Rosaminyak (《盧梭民約》, 1909), the first Korean translation of Rousseau's Du Contrat Social, ou Principes du Droit Politique. In the late nineteenth century, there already existed several versions of Japanese translations, while reprint copies based on them were published in China. Rosaminyak's source materials were Nakae Chomin (中江兆民, 1847-1901)'s translation of Rousseau, 《民約譯解》(1882-1883), as well as Rousseau's ideas interpreted by Liang Qichao. It clearly demonstrates the entanglement of Japan and China over the acceptance of Du Contrat Social, ou Principes du Droit Politique in modern Korea. Chomin did not intend to convey Rousseau's ideas faithfully. Rather, his real intention was to enable Meiji Japan and Asia to understand the heterogeneous ideas of Rousseau's work and in what way he could turn these ideas into ones more congenial to the Asian climate. With this purpose in mind, Chomin's translation accommodated Rousseau's ideas on the basis of Confucian political ideas, and presented them as a new modern political model by reconstructing them into discourses on 'minyak' (民約, social contract), parliament, constitution, and freedom. Rosaminyak adopted Chomin's reinterpretation of Rousseau. It used Chomin's work as its source material and explains Rousseau's ideas in a Confucian way familiar to Koreans. However, these discussions could have caused a sense of incongruity in Korea. There were also other results coming from Korean acceptance of Chomin's reinterpretation, in which Rousseau's abstract idea of social contract was transformed into a theory of modern state building in the specific contexts of Meiji Japan. Chomin ignored some of Rousseau's basic ideas as he interpreted Rousseau's 'social contract' as 'minyak.' Most importantly, the integral picture of Rousseau's ideas, which include the ideal relation between 'individual' and 'society' based on 'social contract,' the 'freedom' and 'rights' of 'individuals' based on this relation, and an ideal 'social' form, was seriously distorted. It can be said that modern Korea accepted this distorted ideas as 'Rousseau's ideas' at that time.