周作人의 만년 ― 五四적 지식인은 사회주의중국을 어떻게 살았을까?
Zhou-zuoren’s Latter Years: How Did a 5ㆍ4 Era Intellectual Live the Communist China?
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Zhou-zuoren chose the Communist Party at the crossroads of choice in 1949. He wanted to reconcile and realign himself with the ideals of the new era, and he devoted his time on writing and translation which he took as his final duty. He has not escaped the status of betrayer, though. It did not qualify him as a citizen of China. However, he was able to carry on with the translations that he wanted under the special consideration of the Chinese authorities, and to live a stable but anxious life. Recalling that he was a typical 5⋅4 era intellectual who set the ‘individual’ on a moral and aesthetic value standard and dreamed of a new era in the complete perfection of the individual, his remarks on people’s era since 1949 might be seen as apostate’s flattering. However, through the 1930s and 1940s, his indepth study of folklorism and anthropology led him to constantly explore the people and the people's lives, and the universality and modernity in it. During this process he reexamined the Chinese tradition. The ideology of the People's Era of the early Chinese Communist Party had a part that could be combined with the imagination of a new people that he conceived and contemplated. Of course, what he accepted was not a political class consciousness trained in constant class struggle. Therefore, his imagination of the People's era could not have meaning in reality. Only his Greek literature translations have left behind traces of his unrevealing devotion and struggle in later generations.
Abstract
Zhou-zuoren chose the Communist Party at the crossroads of choice in 1949. He wanted to reconcile and realign himself with the ideals of the new era, and he devoted his time on writing and translation which he took as his final duty. He has not escaped the status of betrayer, though. It did not qualify him as a citizen of China. However, he was able to carry on with the translations that he wanted under the special consideration of the Chinese authorities, and to live a stable but anxious life. Recalling that he was a typical 5⋅4 era intellectual who set the ‘individual’ on a moral and aesthetic value standard and dreamed of a new era in the complete perfection of the individual, his remarks on people’s era since 1949 might be seen as apostate’s flattering. However, through the 1930s and 1940s, his indepth study of folklorism and anthropology led him to constantly explore the people and the people's lives, and the universality and modernity in it. During this process he reexamined the Chinese tradition. The ideology of the People's Era of the early Chinese Communist Party had a part that could be combined with the imagination of a new people that he conceived and contemplated. Of course, what he accepted was not a political class consciousness trained in constant class struggle. Therefore, his imagination of the People's era could not have meaning in reality. Only his Greek literature translations have left behind traces of his unrevealing devotion and struggle in later generations.
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