The purpose of this paper is to examine the characteristics of the Donghak community in the 19th century context, and to reveal what kind of solidarity consciousness the Donghak community had, which overcame the existing Confucian community and aimed for a new community, and based on this, to reexamine the community consciousness and the indigenous modernity that attempted to bring about the transition of the era in our history. The Confucian community maintained the order of Joseon society through regulations such as hyangyak, but lost its function as a community as it approached the late Joseon period. The Donghak community started as a faith community as an alternative to a society where public values collapsed in the face of internal and external crises. Choi Jaewoo strengthened the internal sense of solidarity by sharing the public consciousness from bottom to top by securing the public value that all humans are equal and autonomous. and during the period of Choi Sihyong, the second leader of Donghak, Donghak strengthened its social character and expanded and developed into a community that aimed for overcoming social contradictions and reforms. The development of the Donghak community was a process of social transformation in one era. Since then, the successive the movement vindicating the innocence of the founder of Donghak has been an example of how the Donghak community's sense of solidarity can be transformed into a revolutionary consciousness pursuing socio-political transformation as the Donghak religious order is reorganized. Unlike the modernization of Korean Reformists in the late 19th Century, which is Western or nationalistic, the Donghak community pursued the evolution of new community values and public consciousness in a different context, focusing on the spontaneity of the people. It found a new sense of community in which the people, who had never been seen before, became the main body.