근대성과 상호문화성 – 신채호와 김교신을 중심으로

Abstract

This paper is an attempt to analyze modernity with a focus on modernization discourse and nationalism discourse, and to overcome its harms with interculturality. We take Shin Chae-ho and Kim Gyo-shin as reference points for this effort. The modernization discourse excludes all cultural traditions other than itself by transplanting Western modernity to the non-Western. The nationalist discourse occurs, confronting these attempts as its counter-discourse. It accepts the Western modernity and wants to preserve its identity. So, while the modernization discourse is expansive centralism, the nationalism discourse is separatistic centralism. Both of these are criticized by the intercultural philosophy because they do not make an effort to communicate with the other or to correct themselves. Shin Chae-ho is faithful to the nationalism discourse. Western modernity is accepted, but its fictional universalism is replaced by ethnic-centered specialism. He upholds the principle of 'We control our nation and exclude interference from others' in Western imports. He does not insist on only the essence of his own culture, which he calls ‘innate substance’, but also acknowledges foreign culture as an ‘acquired form’. However, the former is the unchangeable nature as the primary identity. Furthermore, he became a cultural relativist by arguing that both Confucianism and Christianity, like all other ideas, arose from their own interests. Conversely, for Kim Gyo-shin, as a nationalist is centered on Joseon, but as a Christian is centered on Christianity. As an ardent Confucian, he converted to Christianity with the intention of completing Confucian practice with the help of the Holy Spirit. He changed as he discovered the higher moral code of Christianity, realizing that humans are sinful beings incapable of perfecting morality, and chose faith instead of only moral practice. However, Confucianism was not taken from him, and he believed himself to receive not only salvation through faith, but also to achieve better moral practice. The convergence of two horizons was accomplished in Gadamer's way, resulting in a relatively higher universality.