코스모폴리타니즘의 동아시아적 문맥 ― 조계도시 상하이의 문화분석을 위한 시론
Cosmopolitanism in the East-Asian Context: An Essay on the Culture of ‘Concession City’−Shanghai
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The object of this article is to critically reconstruct the cosmopolitanism discourse of Shanghai. Generally, cosmopolitanism, which germinated in the idealism of the Enlightenment as a pedagogical and political project, cannot be freed from the criticism of universalism. The same problem is seen when we explain the cultural identity of Shanghai in the 1930s with cosmopolitanism: cosmopolitanism is usually equated with westernization and this tendency is displayed when we distinguish today's Shanghai which is emerging as an international city. For this essay, I reviewed three studies which analyzed Shanghai culture from different points of view. They were authored by: Leo Ou-fan Lee, Chen Si-he and Meng Yue. Unlike Leo, who described Shanghai’s culture in terms of cosmopolitanism reducing its colonialism, Chen and Meng actually start their analyses from the premise of its colonialism: where Chen characterized Shanghai culture as antinomy due to colonial deformity, Meng deduced post-colonial cultural practices from the local unruly anti-imperial activities that disturbed the hegemonic master cord of the New Culture Movement. However, both share the common limitation in that their critical view is limited to Sino-Western dualism, more fundamentally the limitation of the absence of an East-Asian view. If we say cosmopolitanism is the manner by which a city acquires internationality, it must not be restricted to the West but should be reconstructed from the network among the nation-states, empires and colonies that have existed in the East-Asian region including Japan, Korea, Russia and China.
Abstract
The object of this article is to critically reconstruct the cosmopolitanism discourse of Shanghai. Generally, cosmopolitanism, which germinated in the idealism of the Enlightenment as a pedagogical and political project, cannot be freed from the criticism of universalism. The same problem is seen when we explain the cultural identity of Shanghai in the 1930s with cosmopolitanism: cosmopolitanism is usually equated with westernization and this tendency is displayed when we distinguish today's Shanghai which is emerging as an international city. For this essay, I reviewed three studies which analyzed Shanghai culture from different points of view. They were authored by: Leo Ou-fan Lee, Chen Si-he and Meng Yue. Unlike Leo, who described Shanghai’s culture in terms of cosmopolitanism reducing its colonialism, Chen and Meng actually start their analyses from the premise of its colonialism: where Chen characterized Shanghai culture as antinomy due to colonial deformity, Meng deduced post-colonial cultural practices from the local unruly anti-imperial activities that disturbed the hegemonic master cord of the New Culture Movement. However, both share the common limitation in that their critical view is limited to Sino-Western dualism, more fundamentally the limitation of the absence of an East-Asian view. If we say cosmopolitanism is the manner by which a city acquires internationality, it must not be restricted to the West but should be reconstructed from the network among the nation-states, empires and colonies that have existed in the East-Asian region including Japan, Korea, Russia and China.
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