The fiction of the theory of national spirit.

 Arrival in the national and cultural-cultural directions As with all policies, cultural policy can only be correctly established based on a deep understanding of culture. However, a deep understanding of culture can never be easily achieved. Here, I would like to examine whether today's cultural direction is aiming for the right direction or vice versa. Of course, as the title already says, my view on this issue is very critical. I hope that my critical views will not be accepted as tentative. For this reason, I tried to outline not only the conclusion, but also his argument as far as the paper allows. Culture is originally a common property of mankind. There is no nationality attached to it, nor can there be nationality attached to it. Even if you try to attach nationality, it is completely meaningless for a culture in which vested rights cannot be exercised or rights such as patents or monopolies cannot be established. In other words, culture is not a monopoly of the people by military or political power, but it is an open report that only those who need and understand its value, regardless of their origin or source, can become masters. Therefore, when we say that we are cultural citizens, we do not use the nationality, genealogy, or uniqueness of the culture they enjoy as a standard. The only criterion can be the amount of cultural all-out power that can contribute to their national welfare. Despite this obvious reason, in Korea today, the worship of the uniqueness of culture and the purity of culture, which have already faded like a myth of the times, is gaining new vitality, and the nationalistic tendency to reject foreign culture as a culture without nationality is rapidly emerging. However, it should be noted that the exclusivity and closure of culture are always the barrenness of culture and the conclusion of cultural suicide. In this sense, we should be very wary of the nationalistic trend that has been strengthened in recent years, and hurry to review and criticize the core of national culture theory and unique culture theory, which form the roots of these arrived cultural directions. This is the most urgent task facing Korean cultural people, and it must be done before it is too late. This is because it is already becoming one 'other'. The genealogy of national culture If we pray for the expression commonly used these days, it is said that in Korea, the morality of the people falls to the ground and the culture without nationality is lush like weeds, and the consumer culture is overflowing. First of all, it is noteworthy that such a diagnosis of our cultural status is extremely contrasting between the political and economic circles that have provided stability and prosperity in its pessimistic color. However, as far as we know, similar dark cultural diagnoses have been repeated for decades, and nothing has been serious. If such a superficial cultural diagnosis, which is neither core nor rambling, was lowered by ordinary politicians who do not use cultural literacy as a basic quality or intellectually inexperienced college freshmen, it would not be a problem. However, the problem is that such a level of cultural diagnosis has been repeated countless times in the mouths of those who have monopolized the leadership position at the forefront of the Korean cultural community. Until today, they have only expressed sentimental deploration of the cultural crisis, but have never presented the results of a minimum serious cultural analysis, and have never presented any efforts to understand the cause. In other words, in this land, only the conclusion of the cultural crisis has been repeated without even a rudimentary cultural theory. Of course, among these, there is one point they put forward in agreement. In other words, the only cause of the cultural crisis is that the national spirit has fallen to the ground, and therefore, of course, the only countermeasure against this is to promote and promote the national spirit. I do not have the ability to discriminate whether today's cultural situation reflects the decline or fall of the national spirit or represents its slow or rapid rise. But before that, the first thing that matters to me is what the clear content and attributes of the national spirit they always present as self-evident. Explaining this problem was one of the long-standing homework for me. In fact, for those in their 4s and 50s and older today, the term national spirit must have been familiar for many years. In addition, little is unfamiliar with the ideas, expressions, and propaganda methods of national spirit theory that are spreading around us these days. This is because we have heard countless lectures on the national spirit since childhood in our teens and 20s under the Japanese colonial rule and have experienced numerous movements to inspire it. First, the Japanese imperialism was busy emphasizing that the national spirit of the Japanese people was the best spirit unprecedented in the world, and therefore persuaded us that we should be assimilated under their control. In response, our leaders responded that the Korean people have a unique national spirit that is better than the national spirit of Japan, so they have the right and obligation to become independent outside the Japanese colonial rule. It is no exaggeration to say that we grew up in the fight between the Korean national spirit and the Japanese national spirit. In the midst of the ideal of imitation of the Japanese national spirit theory, we soon came to think that we graduated from this subject in our own way. This is because despite so much effort and persuasion, I couldn't understand what the Japanese people put forward, that is, what the content of the Japanese national spirit was, so I couldn't understand at all what was unique and what made it the best spirit in the world. However, in the future, I was able to realize again that I was extremely insufficient in understanding this problem. The reason for this was that there was a great senior in this field behind the Japanese who claimed to be the rider of national spirit theory, that is, the Germans were the founder of the genealogy of national spirit theory. According to Julian Bangda, the Germans began to expand political battles between countries into national and cultural fights and invent a new weapon called national spirit theory, and the exact time was 1813. It is also said that the reason why cultural people began to consciously say that the birth of their cultural activities was the expression of the national spirit originated from German wrestling and Schlegel. Of course, it is not necessary to even point out that the background of this idea was German romanticism based on the worship of personality. In this way, Germany, the motherland of the theory of national spirit, produced numerous writers who revered and promoted it, and finally, the best completion came to Tritzke, famous as a progenitor of Prussian militarism. In recent years, I couldn't help but feel a kind of emotion as I read representative works of the Japanese culture community in the late Japanese colonial period and reaffirmed that their ethnic spirit theory was a class that copied German seniors. I don't want to doubt the good will of today's national and culturalists in Korea. Not a few of them will be owners of simple feelings, and they will also be filled with patriotism's loyalty. What we must pledge here, however, is to review the ideas and expressions of their discussions, the form of propaganda and movement, the content and tone of the slogan and declaration, and the historical genealogy of the theory of national spirit. This is because if they discover that they have an ominous ideological genealogy and so amazing friendship that left a thrilling cultural destruction and national sin in modern history while they are unconscious, they will have to liquidate it as soon as possible. Conditions to be made for the analysis and review of blind retro cultural contents, effective plans for cultural construction, or prior to this are the correct understanding of the basic principles of cultural formation. According to the general view of historians, higher culture can only be achieved on the basis of higher religion. However, we can supplement this and say as follows. In other words, higher culture can only be formed with one ideological system at its core that can be revered as a higher religion or a state of faith. In other words, culture is the product of the dedication of members of society dedicated to the core ideology like this, and has a brilliant radiance according to their martyrdom beliefs and joys. We will be able to examine the above logic through the cultural inheritance of Buddhist culture or Confucian culture that appeared in our past history. Next, the above cultural ideology is specifically embodied as the grand goal of the society, that is, ideology, and from this, it is necessarily accompanied by a orientation that admires the golden age. In this way, when the golden age to realize a culture ideal society is set in the future, it has a future-oriented attitude, and when it finds this model in a specific era of past history, it takes a retro attitude. As described above, retro is a prerequisite for inevitable reasons in order for it to become legitimate, and there must be a certain order, that is, a specific object and time. If the ideal cultural ideology we are aiming for today must be Buddhist, the best golden age of Buddhist culture in our history will be retro, and at this time, all the heritage of Buddhist culture 1,000 years ago will appear as objects of our new reverence with sacred halo.

In addition, if the cultural ideology we will pursue must be a Confucian ideology, even the fragmentary heritage left by Confucian culture will be the object of our infinite impression. The mental energy of cultural creation in the retro era is of this nature. For this reason, despite the great dangers involved in Croce's so-called Nostalgia description of history, this case alone can be justified. However, in our case today, what on earth can be said to be the justifiable basis and what can we say is the aim of disorder, infinite nostalgia? Why should we feel so deeply moved by all the relics of the past era, even the humble traces of all the customs. Retro, which forces the unconditional reverence and attachment of all ancestors from Paleolithic to modern times, is nothing more than a waste of schizophrenic intelligence and emotions, and is merely a lamentable example of wrong retro and blind retro. Nevertheless, today's pseudo-cultural people are constantly spreading the illusion of retro while hatching on the policy line, promoting only the blind tendency of the people to appeal. Changes and developments that are more important than origin may be said to be the ideology of retrofit as that of our national spirit. And as some scholars have argued so far, it may be said that the uniqueness of our national spirit can be found in the virtues of courtesy, respect for integrity, and peace-loving. However, they have never heard a convincing explanation of why the universal ideals and virtues of mankind like this can be unique to our people. The basis of courtesy can only be established based on respect for the individual personality and human rights of each human being. In addition, the basis of cleanliness can be established only based on not only aesthetic tendencies but also on the cleanliness of hygiene and social spirit. If there are people who have outpaced us in this respect today, the logic that they have imitated the unique spirit of our people must be established. Above all, the academic basis itself for drawing such a conclusion is ambiguous. For them, several verses of Chinese history from thousands of years ago and a few mythical interpretations at the level of hypotheses at which arguments are extremely suspicious are all treated as undoubtedly conclusive data. Therefore, without correct criticism of the validity of the data, only the revelatory conclusions are drawn through ambiguous methods, not the Iyo linguistic method. We cannot establish an altar of the people on this basis. If they try to demand the return of the people to the spiritual object they put forward, they will have to present a theology or philosophical system for this. Here, they will have to present a clearer content of the national spirit as well as the logic of its implementation. In this way, the conventional way of thinking, such as the national spirit falling to the ground or having to be aware of it to promote it, must be cleared up. If the national spirit is the spirit of support that carries out our history forever, why can it fall to the ground so easily? Isn't it a self-contradictory or self-deprecatory expression? If our national spirit fell to the ground, what caused it to be drawn from? If, as many people say, it is the result of Japanese invasion, our national spirit can be so powerless that we cannot even counter them? Also, if it was the result of our unconsciousness, why are we not aware of it? Why has this level of logic been neglected to this day for us, which is less than Clovis' intelligence, who is said to have converted to Christianity just because German natural gods are ineffective in combat? Another method commonly used by ethnic psychologists is to argue that all of the outstanding achievements and characters in history achieved by the people are the realization of the national spirit. In this case, the content of the national spirit is bound to be more ambiguous, and in the end, a competitive exhibition of the national spirit between each citizen is bound to emerge. The Soviet Union demonstrated extraordinary enthusiasm for this competition in 1930, leading to the discovery of major inventions and inventions of modern science as well as even major sports events of sports as the creation of their own people. It has also been vivid in our memories that such results only led to world cynicism. For example, just because Plato and Aristotle were Greeks, no one considered today's Greek philosophical qualities to be exceptional, and just because Copernicus was Polish does not prove the Polish's outstanding astronomical qualities. Above all, even the Egyptians, who formed the foundation of human civilization ahead of other peoples, have long been eliminated from the ranks of cultural peoples today. What is more important in history is not the origin, but the process of change and development. For this reason, the historian Mark Block pointed out that excessive obsession with origin is one of the ills of historians. On the illusion of unique culture, we have looked at one of the contradictions of wrong national culture theory. However, it is only one of the twin children born by the false national culture theory. We will have to review again their another stronghold, the theory of unique culture. Originally, the inherent worship stems from artistic admiration for the individuality. For this reason, the historic phrase "personality transcends adjectives" has been repeatedly cited. If it is only driven by an artistic impression of what is considered individual, there cannot be a lower problem. However, the problem arises from concluding that what seems to be unique is inherent and furthermore, concluding that it is the best. This is because it inevitably intervenes with the function of philosophy of determining the origin of uniqueness and the function of determining the value of history. First of all, the conclusion that one culture is the best and therefore the most valuable is possible only by comparison with other cultures. However, since native culturalists are people who take advantage of their tendency to avoid reason and logic, the point they can find in the end is the area of unconditional chop-and-absolute giving up logic. From this, the word "absolutely excellent because it is mine" is born as a slogan they believe in. This is what is representative of cultural selfishness. Next, even in the question of determining uniqueness, there can be no way they can find but to avoid it from academics. Therefore, they have a habit of fleeing into a fantasy world that cannot be traced historically, a world of myths, or a world of art that has passed logical analysis. It would be sufficient for us to recall here that the origin of Nazi German national theory was the illusion of the Ancient German Hero, and that the central base of Japanese culturalists was the mythical world. Originally, a luxurious culture that can be named in history is the product of vigorous cultural exchange and must have a complex character. Therefore, if you try to find something unique in its origin, you have no choice but to retrospect to the primitive era when you can assume the complete closure of social life. The uniqueness or purity of a culture refers to the low-gradeity of the culture, even if such a thing can be admitted, and it can never be an honorable mark. It cannot be denied that there are factors that reflect regional, geographic, and endemic characteristics within the realm of culture as well as cultural violence named "patriot." However, when it comes to high-end culture, such factors are not a core part of it, but only a part added and added to it, and are typically just a product outside the culture. In other words, it can be said that the folklore parts of the festival's format, attire, and food are all such things. However, no one thinks that the specificity of the festival format, attire, and food can determine the superiority and inferiority of culture. However, it can be said that language is the subject that can require a more careful review of us here. However, the first reason why language has always occupied a large proportion of ethnic culture theory is that it can be the most useful criterion for distinguishing ethnicity. In other words, compared to standards such as lineage and national boundaries that have been commonly used in the past, the probable utility of language as a national classification criterion is very large. Therefore, since these problems are unique languages, they must be excellent or protect the purity of the language.It cannot be confused with the question of whether or not. Like other cultural fields, language can be enriched or developed only under exchange and mutual influence. If we were to regain the inherent pure state of our language, it is necessary to think about how far we should go back. In writing, it will be no different from calling for the primitiveization of language. Everyone wants to show off their language's excellence and sometimes boasts it. An Italian writer boasted Italian and explained that the reason is that it is the language they only use. On the other hand, French is a world-speaking language, so it is low- This is just one of the silly laughter of the past. However, in our case today, it is not necessarily just a laugh. As seen above, the theory of unique culture is only one fiction that ignores the nature of culture and history, and the worship of uniqueness is only one paradox. Nevertheless, why have the nation's leading scholars, who are so extreme in honoring academic accuracy, consistently given up their studies and expressed only the meaning of Gong-soon in front of the theory of unique culture? In this regard, I can present a serious reason. In other words, it is because these native culturalists are threatening to brand "non-patriotic" or "rebellion" for those who occupy the "patriotic" position and refuse to follow them.

This was one of the successful plots they devised, and through this, they were able to effectively dominate the cultural world of this country. But now we should no longer watch this cultural violence. Patriotism, which cannot be monopolized by the powerful, argues that true patriotism can only be exercised based on a firm understanding and belief in its own culture and spirit. However, patriotism is originally the most primitive human feeling that has nothing to do with its own cultural consciousness. It is not other than self-sacrificing feet of love for the local and compatriots. Since human existence has been dependent on the existence of basic groups since the primitive era, sacrificial dedication to the existence and defense of groups is one of the most essential attributes of humans. We cannot love only when our parents and brothers are culturally superior. No matter how poor our country is, no matter how our compatriots ignore it, our patriotism is triggered for its protection. For this reason, patriotism is nothing other than the national expression of simple tribal love. In other words, the expression is natural, and cultural values or unique consciousness are not essential premises. We can fully explain these principles through numerous historical examples. Our ancestors have an extreme sense of respect for Chinese culture, but have always defended the country with passionate patriotism against their invasion. Our existence today is the result of the holy patriotism of unnamed ancestors who do not know what the national spirit is and what their own culture is. The ancient Romans conquered Greek culture by showing patriotism that surpassed the Greeks. In addition, Americans, who inherited the culture of the British, showed passionate patriotism and fought against them and became independent. Who can conclude that the American Indian tribe is not true or strong compared to the patriotism of Americans? In this sense, the self-righteous and exclusive prayers of some cultures who try to monopolize patriotism along with the powerful by linking it with the theory of unique culture around us today are unacceptable. We are now at the time to decide whether to establish our cultural center on the basis of universal reason or on the basis of selfish emotions. Historian Trevellian boasts that in the first part of "British History", the British were able to mix the blood of various ethnic groups through the historical process, so they had excellent qualities. In addition, even Meineke, who inherited the ideological genealogy of personality worship, criticized the "empty intention to show the superiority of the national spirit," saying that this intention only leads to "the cynicism of the vitamin people." National independence and pride are not found in the source of cultural uniqueness. We will have to firmly establish it on a more solid basis, that is, on the dignity of moral equality that mankind shares. For decades after the liberation of Hoizingha's responsibility for words-choice, we have claimed to be the cultural people of this country and have also claimed to be scholars. However, retrospectively, we have never even presented a single distinct cultural experience. In other words, our past footprints are nothing other than representing poverty of knowledge, poverty of philosophy, and poverty of historical perspective. Nevertheless, some established cultures of today's land are tirelessly busy forming organizations, putting up new signs, engrossing in partisan fights and struggle for position, and adoring political power and finance. Their recent banner has become more pronounced in that it promotes ethnic things, that is, Korean things. Thus, "Korean democracy," "Korean culture," and "Korean way of thinking" are becoming the subject of their passionate worship. They have already come to argue that the contents of textbooks ranging from elementary school to college courses should be filled with these Korean things. In other words, they are launching a major transformation movement across national culture and national education. However, will these efforts be successful? Will they be able to rationalize all the sources of absurdity under the current circumstances with Korean specificity? Will they be able to persuade that individual values take precedence over universal values and individual judgments take precedence over universal judgments? In 1935, looking at the dark historical catastrophe approaching the verge of Hoising Dutch history, he said his feelings as follows. The era of heavy mental pressure we are experiencing is easier for the elderly to endure than for young people. The elderly know that they only need to drag out a little more of the pressure of the times. …… Their fear and anxiety are alleviated by the approach of death. Their hope, trust, and motivation and courage for their actions are put into the hands of young people who have to live further in the future. It is these young people who are responsible for judgment, choice, and activities. In the humble attitude of Hoizingha, who is called the largest cultural history of the 20th century after Burkhardt, today's older Korean cultural generations will have to feel a lot and learn a lot. We have already reached the point where we have to organize our hopes to the minimum and leave the noble responsibility of future cultural construction to the next generation. We should not give them their intellectual poverty and lethargy. We should no longer cloud their way forward, and we will have to try to be a fistful manure only for them. We must ask them to humbly learn the cultural ideology of advanced people who realized this welfare because the ideal that our people should continue to pursue is the realization of more freedom, more equality, and more wealth. Perhaps some people will criticize my feelings as unpatriotic appreciation of pseudo-cultural people without nationality. However, I recommend them to openly observe the case of Japan, which has already grown into a world power. This is because the social and cultural competencies they possess today are not the power of the unique culture of the Japanese people, but the power of Western civilization they have revered and consumed for a hundred years. There is no law that their hundred years should be our hundred years. Also, even if it is a hundred years, the pen scene is only a moment of history. We don't have to worry about the cultural problems facing today's advanced people ahead of ours. This is because history has imposed corresponding tasks on mankind according to each period, and mankind has solved these problems in its own way.