민족/국민국가, 제국, 역사학 — 왕후이(汪暉)의 『아시아는 세계다』를 중심으로 — (Nation-State, Empire, and Historiography – Focusing on Wang Hui's “Asia is the World” –)

서지정보

· 발행기관 : 중국근현대사학회
· 수록지 정보 : 중국근현대사연구 / 99호 / 27 ~ 43페이지
· 저자명 : 윤숙현

초록

To dismantle the European conception of Asia is to dismantle the modern nation-state (capitalism) and modern historiography (universal history). Wang Hui proposes multiple modernity as a way to overcome the modernity of Western-centrism. In doing so, he problematizes the modern nation-state and capitalism created by the West and proposes as an alternative to the transsystem society (imperial system) based on traditional empire and Chinese civilization. At the same time, it seeks to break down the idea of Asia created by Europe and reshape world history as a civilized empire centered on China. Thus, as the title of this book suggests, Asia (China-centric) can become the world (Universal). Through the glorification of traditional empires and the critique of the modern nation-state, Wang Hui reverses the state-empire dualism created by Europe. It problematizes the modernity created by Europe, such as the modern nation-state (capitalism), teleological/progressive views of history, and Asian conceptions, and finds an alternative modernity in traditional empires.
Postmodernism advocates the dismantling of the “modern nation-state” paradigm, but historians still emphasize “continuity” rather than “disconnection” of the nation-state. Wang Hui sees the nation-state as an outgrowth of the “modern” West that gives rise to imperialism, but the empire as a system in which multi-ethnic people coexist. In doing so, he sees all ethnic minorities and conflicts in Taiwan as being caused by nationalism, and there were no problems in the empire. As a result, he overlooks issues such as “ethnic” conflicts in the pre-modern period and simplifies the nation-state to something that did not exist in the pre-modern period. It also criticizes the imperialism (colonialism) caused by the nation-state (capitalism) while overlooking the imperialism (coloniality) of the pre-modern era. However, neither the imperialism of empires nor the imperialism of modern nation-states exist as hegemony in the surrounding region.
Finally, Wang Hui criticizes the unitary ethnic composition of the nation-state, but is not wary of the totalitarianization of the political community of the nation-state, which is another aspect of the nation-state. However, the absolutization of the theory of popular sovereignty and the emphasis on the theory of civilization are often the main drivers of fascism in the nation-state, and therefore it is necessary to problematize this as well. Through the revival of study abroad as a new universal, an empire or a civilized state (the coexistence of various ideas as well as studying abroad) is proposed, but Western imperialists have also colonized the surrounding area with the mission of civilization. It is questionable whether there is any difference between the civilizations of empires and nation-state imperialism.

영어초록

To dismantle the European conception of Asia is to dismantle the modern nation-state (capitalism) and modern historiography (universal history). Wang Hui proposes multiple modernity as a way to overcome the modernity of Western-centrism. In doing so, he problematizes the modern nation-state and capitalism created by the West and proposes as an alternative to the transsystem society (imperial system) based on traditional empire and Chinese civilization. At the same time, it seeks to break down the idea of Asia created by Europe and reshape world history as a civilized empire centered on China. Thus, as the title of this book suggests, Asia (China-centric) can become the world (Universal). Through the glorification of traditional empires and the critique of the modern nation-state, Wang Hui reverses the state-empire dualism created by Europe. It problematizes the modernity created by Europe, such as the modern nation-state (capitalism), teleological/progressive views of history, and Asian conceptions, and finds an alternative modernity in traditional empires.
Postmodernism advocates the dismantling of the “modern nation-state” paradigm, but historians still emphasize “continuity” rather than “disconnection” of the nation-state. Wang Hui sees the nation-state as an outgrowth of the “modern” West that gives rise to imperialism, but the empire as a system in which multi-ethnic people coexist. In doing so, he sees all ethnic minorities and conflicts in Taiwan as being caused by nationalism, and there were no problems in the empire. As a result, he overlooks issues such as “ethnic” conflicts in the pre-modern period and simplifies the nation-state to something that did not exist in the pre-modern period. It also criticizes the imperialism (colonialism) caused by the nation-state (capitalism) while overlooking the imperialism (coloniality) of the pre-modern era. However, neither the imperialism of empires nor the imperialism of modern nation-states exist as hegemony in the surrounding region.
Finally, Wang Hui criticizes the unitary ethnic composition of the nation-state, but is not wary of the totalitarianization of the political community of the nation-state, which is another aspect of the nation-state. However, the absolutization of the theory of popular sovereignty and the emphasis on the theory of civilization are often the main drivers of fascism in the nation-state, and therefore it is necessary to problematize this as well. Through the revival of study abroad as a new universal, an empire or a civilized state (the coexistence of various ideas as well as studying abroad) is proposed, but Western imperialists have also colonized the surrounding area with the mission of civilization. It is questionable whether there is any difference between the civilizations of empires and nation-state imperialism.

참고자료

· 없음