陳映真의 ‘中國’ 다시 보기 ― 1960년대 후반 작품과 평론을 중심으로 (A Re-viewing of Chen Yingzhen’s China ― On Works and Criticism of the Late 1960’s)

서지정보

· 발행기관 : 고려대학교 중국학연구소
· 수록지 정보 : 중국학논총 / 77호 / 147 ~ 175페이지
· 저자명 : 이현복

초록

In post-war Taiwan, the Chines National Party(Kuomintang) proposed the restoration of old Chinese ethics and morals as a modern project, that is, China as method. However, this China is no more than a project which reduce China to itself and make China. From this view, the subject only tried to survive in this world without self-reflection, due to the awareness of being damaged from the defeat on the mainland and expulsion to Taiwan. On the other hand, Chen Yingzhen(陳映真) identified himself as Chinese from the similarity on poverty, ignorance and backwardness between China of 5·4 era and Taiwan in 1960’s. Furthermore, confirms the national identity by recognizing the true face of the nation and the ability to overcome hardship and creating the new phase of history. However, in the end, it is nothing more than positioning and fixing oneself as a victim. In fact, the resistance and struggle for the liberation of China as a victim of imperialism can certainly be linked to that of the liberation of all mankind, but the two cannot be said to be absolutely identical. If the struggle were aimed at the Chinese self, i.e., self-reducing, a severance could occur between the above two practices. If China stays in self-defining itself as a victim of imperialist aggression, self-reflection could disappear. The Chines National Party may have erased self-reflection while restoring old ethics and morals, and the leftist idea combined with nationalism may also have erased self-reflection by throwing away old ethics and morals. So, in the end, I doubt that only the stage of history assumed in the abstract is different, but they just were trapped in China, which is self-containedly surviving in the space of the world.

영어초록

In post-war Taiwan, the Chines National Party(Kuomintang) proposed the restoration of old Chinese ethics and morals as a modern project, that is, China as method. However, this China is no more than a project which reduce China to itself and make China. From this view, the subject only tried to survive in this world without self-reflection, due to the awareness of being damaged from the defeat on the mainland and expulsion to Taiwan. On the other hand, Chen Yingzhen(陳映真) identified himself as Chinese from the similarity on poverty, ignorance and backwardness between China of 5·4 era and Taiwan in 1960’s. Furthermore, confirms the national identity by recognizing the true face of the nation and the ability to overcome hardship and creating the new phase of history. However, in the end, it is nothing more than positioning and fixing oneself as a victim. In fact, the resistance and struggle for the liberation of China as a victim of imperialism can certainly be linked to that of the liberation of all mankind, but the two cannot be said to be absolutely identical. If the struggle were aimed at the Chinese self, i.e., self-reducing, a severance could occur between the above two practices. If China stays in self-defining itself as a victim of imperialist aggression, self-reflection could disappear. The Chines National Party may have erased self-reflection while restoring old ethics and morals, and the leftist idea combined with nationalism may also have erased self-reflection by throwing away old ethics and morals. So, in the end, I doubt that only the stage of history assumed in the abstract is different, but they just were trapped in China, which is self-containedly surviving in the space of the world.

참고자료

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