梁啓超의 「少年中國說」 독해 ― ‘소년/청년’ 소환의 중국적 맥락에 대한 고찰 (Reading Liang Qichao’s “Discourse on Young China”: An Examination of the Chinese Context of the Call to ‘Youth’)

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초록

Since Liang Qichao wrote “Of Young China”(少年中國說) and summoned “youth” in the modern context for the first time in China, many of those who sought for China's future, Li Dazhao, Chen Duxiu and Luxun to name a few, regarded themselves as “youth”, called for “youth”, and lectured “youth”. China had a long tradition of admiring the elder as the wise, and praised the young who had the sincerity of an old man. But by the end of 19th century, in deep worry of Chinese civilization collapsing, the “youth” quickly rose as a core sign in imagining a nation and all of the pessimism and hope were projected on it.
“Youth” being called upon in the way of constructing modern subject and nation is not a unique Chinese experience. But having to do so in the face of a powerful Western Other addressing you as “ancient” in a negative sense, is quite unique, at least so in East Asia.(It is widely accepted that the emerging modern West European subject marginalized and alienized Greek, Egyptian, Indian, and Chinese civilizations by addressing them “old” or “ancient”. How these “ancient” civilizations in turn took to applicate youth discourse in constructing modern nation themselves will be an interesting theme of comparative studies.) If one was in the stage of childhood and needed to grow up to be civilized, it would not be a big problem. But if one has to get young again? That was a huge problem. Not only that, it was also a painful experience to unavoidably accept the overwhelming naming of the Other and at the same time having to learn from the same Other so as to refuse the name “ancient”. Chinese youth discourse is located as such in midst of a war for authority over naming.
Liang Qichao's “Of Young China” begins as follows: “Japanese repeatedly call China 'Ancient Empire'. This naming supposedly originated from the Westerners. Alas! Is China old after all? I, Liang Qichao say, 'Nonsense! In my heart and in my eyes, there is only a youthful China!”
Like so, Liang declares that China is not old, and at the same time refuses to accept the naming authority of the West. Preceding youth discourse of the May Fourth movement Liang's call for youth gave an important momentum for Chinese intellects of the time for thinking the renewal of Chinese civilization. But on the other hand, excessive awareness towards the Other calling China as “ancient” made Liang's youth discourse to deny everything traditional marked as “ancient”. In turn, if only the youth bears positive values, then it was inevitable to earn for eternal youth. It may be only proper that “Of Young China”'s last lines are as follows: “Therefore today's responsibilities are not of any others but the youth. If the young are wise the nation becomes wise. If the young are strong the nation becomes strong. If the young are independent the nation becomes independent. If the young are free the nation becomes free. If the young progress the nation will progress. If the young can win Europeans the nation can win Europe.…… Glory to our young China! Just like the universe it will never wither! Glory to our youth of China! Along with the nation they will bloom forever !”
It might as well be noted that continuous fight and destruction for lasting youth and renewal of youth in 20th century China is predicted in Liang's text.

영어초록

Since Liang Qichao wrote “Of Young China”(少年中國說) and summoned “youth” in the modern context for the first time in China, many of those who sought for China's future, Li Dazhao, Chen Duxiu and Luxun to name a few, regarded themselves as “youth”, called for “youth”, and lectured “youth”. China had a long tradition of admiring the elder as the wise, and praised the young who had the sincerity of an old man. But by the end of 19th century, in deep worry of Chinese civilization collapsing, the “youth” quickly rose as a core sign in imagining a nation and all of the pessimism and hope were projected on it.
“Youth” being called upon in the way of constructing modern subject and nation is not a unique Chinese experience. But having to do so in the face of a powerful Western Other addressing you as “ancient” in a negative sense, is quite unique, at least so in East Asia.(It is widely accepted that the emerging modern West European subject marginalized and alienized Greek, Egyptian, Indian, and Chinese civilizations by addressing them “old” or “ancient”. How these “ancient” civilizations in turn took to applicate youth discourse in constructing modern nation themselves will be an interesting theme of comparative studies.) If one was in the stage of childhood and needed to grow up to be civilized, it would not be a big problem. But if one has to get young again? That was a huge problem. Not only that, it was also a painful experience to unavoidably accept the overwhelming naming of the Other and at the same time having to learn from the same Other so as to refuse the name “ancient”. Chinese youth discourse is located as such in midst of a war for authority over naming.
Liang Qichao's “Of Young China” begins as follows: “Japanese repeatedly call China 'Ancient Empire'. This naming supposedly originated from the Westerners. Alas! Is China old after all? I, Liang Qichao say, 'Nonsense! In my heart and in my eyes, there is only a youthful China!”
Like so, Liang declares that China is not old, and at the same time refuses to accept the naming authority of the West. Preceding youth discourse of the May Fourth movement Liang's call for youth gave an important momentum for Chinese intellects of the time for thinking the renewal of Chinese civilization. But on the other hand, excessive awareness towards the Other calling China as “ancient” made Liang's youth discourse to deny everything traditional marked as “ancient”. In turn, if only the youth bears positive values, then it was inevitable to earn for eternal youth. It may be only proper that “Of Young China”'s last lines are as follows: “Therefore today's responsibilities are not of any others but the youth. If the young are wise the nation becomes wise. If the young are strong the nation becomes strong. If the young are independent the nation becomes independent. If the young are free the nation becomes free. If the young progress the nation will progress. If the young can win Europeans the nation can win Europe.…… Glory to our young China! Just like the universe it will never wither! Glory to our youth of China! Along with the nation they will bloom forever !”
It might as well be noted that continuous fight and destruction for lasting youth and renewal of youth in 20th century China is predicted in Liang's text.

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