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This paper aims to examine the discourse of philosophy of history in 1930s' Korea. This period is problematic in the context of the colonization of Korea, not least because a narrative of collapse/regeneration emerged as a dominant epistemological framework.
In my account, the narrative of collapse/regeneration is a way of denying modernity as a historical and ideological notion, by describing it as coming to an end. Actually, in the late 1930s, this mode of anti-modernity was diffused within Korea under Japanese ruling. This fact evinces that colonialism was internalized within Korea, for the narrative of the 'end of modernity' was an invention by Japanese imperialism Japanese imperial power thereby could engender and enact the project of the building up of the world which was believed to come after modernity. It is also implied that it was not only the era of chaos but also that of desire for re-birth. The philosophy of history at that time pursued to find a new principle of after-modernity in the notion of 'Dong-yang'. Dong-yang was imagined as the historical stage of perfection and world of totality, based on an organic model in which contradiction between individuality and the whole has become completely resolved.
However, I want suggest that this perspective of Dong-yang is no more than a reflection of a repressive functionalist model, which would lead to the construction of imagined community. For when expansively applied to the relationship between Japan and Korea, Korea would run risk of being positioned as a part subordinate to Japan which as such claimed for the universality. It maybe true that by depending on the binary opposition of the east and west, Koreans were possibly able to think of themselves in the perspective of "we, the East" but it is clear indeed that dualism (of the east and west) as such was a historical project created in Japanese fascism.
Conclusively, the re-examination of historical project conducted in Japanese imperialism, is critical in delineating the dilemma existing between colonized modernization and anti-modernity.
In my account, the narrative of collapse/regeneration is a way of denying modernity as a historical and ideological notion, by describing it as coming to an end. Actually, in the late 1930s, this mode of anti-modernity was diffused within Korea under Japanese ruling. This fact evinces that colonialism was internalized within Korea, for the narrative of the 'end of modernity' was an invention by Japanese imperialism Japanese imperial power thereby could engender and enact the project of the building up of the world which was believed to come after modernity. It is also implied that it was not only the era of chaos but also that of desire for re-birth. The philosophy of history at that time pursued to find a new principle of after-modernity in the notion of 'Dong-yang'. Dong-yang was imagined as the historical stage of perfection and world of totality, based on an organic model in which contradiction between individuality and the whole has become completely resolved.
However, I want suggest that this perspective of Dong-yang is no more than a reflection of a repressive functionalist model, which would lead to the construction of imagined community. For when expansively applied to the relationship between Japan and Korea, Korea would run risk of being positioned as a part subordinate to Japan which as such claimed for the universality. It maybe true that by depending on the binary opposition of the east and west, Koreans were possibly able to think of themselves in the perspective of "we, the East" but it is clear indeed that dualism (of the east and west) as such was a historical project created in Japanese fascism.
Conclusively, the re-examination of historical project conducted in Japanese imperialism, is critical in delineating the dilemma existing between colonized modernization and anti-modernity.
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들어가며
1. 몰락/재생의 서사와 역사 기획
2. 근대 너머, 유기체적 세계의 발견
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UCI(KEPA) : I410-ECN-0101-2009-810-013753787