‘끊임없는 반향’과 마오쩌둥 평가의 문제 피경훈의 서평에 대한 답변

임춘성 경상대학교 사회과학연구원 2022 마르크스주의 연구 Vol.19 No.1

이 글은 본인의 저서에 대한 피경훈의 서평에 대한 답변이다. 서평자는 본서에 대해 여러 가지 이야기를 했고 그 가운데 유익한 코멘트도 많았고 그것을 통해 저자의공부와 본서의 문제점도 인지했다. 서평자가 제기한 비판에 대해 저자가 중요하다고 생각하는 것들에 대해 답변과 비판을 해보았다. 본서가 서평자의 평가를 뛰어넘을 만한 수준과 내용을 담보하고 있는 것은 아니다. 그러나 서평자와 본서 사이에는포스트사회주의에 대한 이해에서부터 리쩌허우에 대한 평가까지 상당한 거리가 있고, 그 심층에는 마오쩌둥과 문화대혁명에 대한 평가의 문제가 놓여 있다. 서평자는본서를 꼼꼼하게 읽고 마오쩌둥 및 문화대혁명에 관한 재해석에 근거해 ‘가차 없는비판’을 진행했다. 저자도 그에 부응해 대등한 입장에서 최대한 충실하게 답변하고자 한다. 1) 연구 대상의 자의적 축소. 본서는 ‘포스트사회주의 중국’의 ‘지식인들’의 비판을다루고 있지만, 그 지식인들이 모두 ‘포스트사회주의 중국’을 치열하게 사유한 것으로 설정하지 않았다. 그러나 서평자는 “‘포스트 사회주의 중국을 비판적으로 고민한사상가들’의 사유를 일별하는 것”(피경훈, 2021: 114, 이하 연도 생략)이라고 이해하고 본서에서 다룬 7인의 지식인 가운데 3인을 서평 대상으로 다루고 나머지는 자의적으로 배제했다. 2) 리쩌허우 평가. 저자는 리쩌허우를 “자신의 사상 체계를 구축한 몇 안 되는 사상가”로 평가하고 “그 사상 체계의 핵심은 ‘인류학 역사본체론(a theory of anthropo-historical ontology)”(임춘성, 2021: 50)으로 요약했다. 그리고 리쩌허우를 ‘포스트사회주의 중국 비판 사상의 시원’으로 설정하고는 그의 사상을 두괄식으로 요약(임춘성, 2021: 53)했다. 그러나 서평자는 리쩌허우가 “어떠한 사상가로정의되어야 하는가”(피경훈, 103)에 대해 저자가 답변하지 않았다고 지적하고 있다. 또한 서평자는 적전과 계몽이 “원리적으로는 서로 충돌하는 것”(피경훈, 102)으로 이해하면서, 리쩌허우가 “한편으로는 ‘전승과 축적’을 강조하면서, 다른 한편으로는 ‘계몽과 각성’을 강조”하는데, “이 두 가지가 어떻게 어우러질 수 있는지를 리쩌허우는 자신의 사상 체계 안에서 분명하게 해결하지 못하고 있다”(피경훈, 102)라고비판하고 있다. 저자가 보기에 리쩌허우는 ‘유학 4기설’과 ‘서학의 중국적 응용’을 통해 전통으로부터 근현대로의 전환적 창조, 서평자의 표현에 따르면 적전과 계몽의관계를 훌륭하게 해명했다. 저서의 해당 부분(임춘성, 2021: 1장 4절과 5절)의 설명으로 대신한다. 3) 왕후이와 첸리췬 평가. 서평자는 왕후이와 저자의 마오쩌둥 인식을 비판한다. 하지만 서평자의 마오쩌둥 사상과 실천에 대한 평가는 마오쩌둥 시기 교과서로 환원하고 있다. 4) 마오쩌둥과 문화대혁명 평가. 저자는 마오쩌둥의 3대 이형동질(異形同質, allomorphism)의 오류–반봉건을 유보한 반제 혁명, 제고를 유보한 보급을 선택하며, 사회주의 목표를 공업화에 종속시킨 것–를 지적했다. 그러나 서평자는 이 가운데 ‘반봉건을 유보한 반제’ 혁명이라는 저자의 주장을 “‘구망에 의한 계몽의 압도’라는 공식으로부터 그대로 도출되는 것”(피경훈, 101)으로 치부하고, “사회주의 시대를 중국 당대사의 외부로 배제시켰다”(피경훈, 101)라는 허구이메이의 논의에 기대“계몽과 구망을 이분법적으로 설정하고, 나 ... This article is in response to Kyunghoon Pi’s review of my book. The book reviewer talked about this book in many ways, and among them there were many useful comments, and through it, I recognized the problems of the author's study and this book. In response to the criticism raised by the book reviewer, I tried to answer and criticize the things that the author considers important. This book does not guarantee the level and contents that exceed the evaluation of the reviewers. However, there is a considerable distance between the book reviewer and this book, from the understanding of post-socialism to the evaluation of Li Zehou, and in the depths lies the problem of evaluation of Mao Zedong and the Cultural Revolution. The book reviewer read this book and proceeded with ‘relentless criticism’ based on the reinterpretation of Mao Zedong and the Cultural Revolution. In response, the author tries to answer as faithfully as possible on an equal footing. 1)Arbitrary reduction of research objects. Although this book deals with the criticism of ‘intellectuals’ of ‘post-socialist China’, it does not set all of those intellectuals as intensely thinking about ‘post-socialist China’. However, the book reviewer understood that it was “a glimpse into the thoughts of ‘thinkers who were critically concerned with post-socialist China’” (피경훈 2021, p.114), and treated three of the seven intellectuals covered in this book as the object of book review and arbitrarily excluded the rest. 2) evaluation of Li Zehou. The author evaluated Li Zehou as “one of the few thinkers who built his own ideological system,” and summarized “the core of his ideological system is ‘a theory of anthropoᐨhistorical ontology’ (임춘성 2021, p.50). And I set Li Zehou as the 'origin of post-socialist Chinese critique' and summarized his thoughts in deductive method(임, p.53). However, the book reviewer points out that the author did not answer the question of "what kind of thinker should Li Zehou be defined as" (피, 103). In addition, the book reviewer understands that sedimentation and enlightenment “clash with each other in principle” (피, 102), while Li Zehou “emphasizes ‘transmission and accumulation’ on the one hand, and ‘enlightenment and awakening’ on the other hand. However, he criticizes that “Li Zehou has not been able to clearly resolve how these two can coexist within his ideological system” (피, 102). In the author's opinion, Li Zehou brilliantly elucidated the relationship between sedimentation and enlightenment, as a transitional creation from tradition to modern times through the 'Forth Confucianism Theory' and 'Chinese Application of Western Studies'. It is replaced by the explanation of the relevant part of the book (임, Chapter 1:4 and 5). 3) Evaluation of Wang Hui and Qian Liqun. The book reviewer criticizes Wang Hui and the author's perception of Mao Zedong. However, the reviewer's evaluation of Mao Zedong's thought and practice is reduced to a textbook of the Mao Zedong period. 4) Evaluation of Mao Zedong and the Cultural Revolution. The author pointed out the fallacy of Mao Zedong's three major allomorphisms: the anti-imperialist revolution that deferred anti-feudalism, the propagation with reservation of enhancement, and subordinated socialist goals to industrialization. However, the book reviewer dismissed the author's claim of the 'anti-imperialism with reservations of anti-feudalism' revolution as "derived as it is from the formula of 'overwhelming enlightenment by national salvation'" (피, 101), he concluded that “the claim ... the enlightenment has been overpowered by the national salvation is in fact a non-historical point of view” (피, 101). Li Zehou did not otherize the so-called 'socialist period', and the author does not intend to do so. The criterion for determining this is not a concept or discourse, but the verification of the historical process emphasi...

최적화된 샘플링 인수를 갖는 단일 채널 RF 샘플링 방식의 다중점 펄스 도플러 시스템을 사용한 혈류 속도분포 측정

임춘성,민경선 대한의용생체공학회 1998 의공학회지 Vol.19 No.2

In this paper, we present the performances of a Doppler system using single channel RF(Radio Frequency) sampling. This technique consists of undersampling the ultrasonic blood backscattered RF signal on a single channel. Conventional undersampling method in Doppler imaging system have to use a minimum of two identical parallel demodulation channels to reconstruct the multigate analytic Doppler signal. However, this system suffers from hardware complexity and problem of unbalance(gain and phase) between the channels. In order to reduce these problems, we have realized a multigate pulsed Doppler system using undersampling on a single channel, It requires sampling frequency at $4f_o$(where $f_o$ is the center frequency of the transducer) and 12bits A/D converter. The proposed " single-Channel RF Sampling" method aims to decrease the required sampling frequency proportionally to $4f_o$/(2k+1). To show the influence of the factor k on the measurements, we have compared the velocity profiles obtained in vitro and in vivo for different intersequence delays time (k=0 to 10). We have used a 4MHz center frequency transducer and a Phantom Doppler system with a laminar stationary flow. The axial and volumetric velocity profiles in the vessel have been computed according to factor k and have been compared. The influence of the angle between the ultrasonic beam and the flow axis direction, and the fluid viscosity on the velocity profiles obtained for different values of k factor is presented. For experiment in vivo on the carotid, we have used a data acquisition system with a sampling frequency of 20MHz and a dynamic range of 12bits. We have compared the axial velocity profiles in systole and diastole phase obtained for single channel RF sampling factor.ng factor.

이주와 디아스포라― 중국영화에 재현된 뉴욕의 중국인

임춘성 한국중국현대문학학회 2008 中國現代文學 Vol.0 No.44

This paper focuses on the representation in Chinese films of the Chinese immigrants in New York as a part of the Chinese ‘global migration.’ The global-scale migration of Chinese has first concentrated in Southeast Asia during the pre-modern era and then in North America in the modern and contemporary periods. Whereas immigrants to Southeast Asia departed directly from their hometown, the immigrants to North America arrived in New York via San Francisco, passing through cities of ‘regional migration’ such as Shanghai and Hong Kong. Sometimes, they also passed through Taipei. Thus, we can draw an itinerary line of modern Chinese global migration from their hometown, via Shanghai, Hong Kong and Taipei, and finally to New York. This itinerary falls into two stages: the journey from their hometown to Taipei falls into the regional migration stage and the one from China to North America belongs to the global migration stage. In retrospect, most Chinese immigrants to New York have in fact departed from Shanghai and Hong Kong. Indeed, Shanghai and Hong Kong, once well-known cities for domestic immigrants, functioned as gateways for international migration. This means that the Chinese who migrated to New York had two migration experiences: first from their hometown to Shanghai or Hong Kong and then the second to New York. As a representative city of global migration, New York has been a destination for European immigrants from England, Ireland, Germany, France and Italy, followed by African-Americans, Hispanics, and Asians. Although all of them flocked into New York in search of the ‘American Dream,’ settling down in New York was a story of continuous hardship. Especially, the hostility and conflict among different immigrant communities in their attempts to overthrow the existing ‘hierarchial structure of power’ were interspersed with feud and violence. Diaspora is related to the nostalgic behavior of those who do not forget their hometown and preserve their native customs (or practices considered to be customs), notwithstanding their physical existence away from home. Though it has generally been regarded that the diaspora began with the migration of Jews, there has long been a global migration of Chinese and Indians, followed by contemporary global migration of Koreans. Wang Gungwu points out that the ‘Chinese nationalist identity’ that was formed among overseas Chinese in Southeast Asia after 1911 developed as the ‘local national identity’ after 1950. However, ‘Chineseness’ is still problematic. This is because Chinese immigrants did not think of themselves as deserting their homeland, but believed that they would someday return home in glory. Even though they acquired a new citizenship, they still thought that they were only staying there temporarily, rather than settling down permanently. Here we need to take a look at Stuart Hall’s notion of ‘migrant-hood.’ According to him, each and every immigrant faces two questions: “Why are you here?” and “When are you going back?” The immigrant cannot realize the fact that he or she is not going back until being asked the second question. Migration is a one-way trip. We should pay attention to the dual consciousness: still dreaming for coming back in glory while knowing that he or she is not going back. The Chinese immigrants in New York, as a representative type of modern Chinese migration, embody this dual consciousness. As for the first generation, they have the experience of moving first to Shanghai or Hong Kong from their hometowns (‘regional migration’) and then again ultimately to New York (‘global migration’). Because of this dual experience, they possess a different diasporic identity from the one shared by overseas Chinese in Southeast Asia. Since they immigrated directly from their hometowns, the overseas Chinese in Southeast Asia have maintained a strong group identity based on dialect. However, Chinese immigrants in New ... This paper focuses on the representation in Chinese films of the Chinese immigrants in New York as a part of the Chinese ‘global migration.’ The global-scale migration of Chinese has first concentrated in Southeast Asia during the pre-modern era and then in North America in the modern and contemporary periods. Whereas immigrants to Southeast Asia departed directly from their hometown, the immigrants to North America arrived in New York via San Francisco, passing through cities of ‘regional migration’ such as Shanghai and Hong Kong. Sometimes, they also passed through Taipei. Thus, we can draw an itinerary line of modern Chinese global migration from their hometown, via Shanghai, Hong Kong and Taipei, and finally to New York. This itinerary falls into two stages: the journey from their hometown to Taipei falls into the regional migration stage and the one from China to North America belongs to the global migration stage. In retrospect, most Chinese immigrants to New York have in fact departed from Shanghai and Hong Kong. Indeed, Shanghai and Hong Kong, once well-known cities for domestic immigrants, functioned as gateways for international migration. This means that the Chinese who migrated to New York had two migration experiences: first from their hometown to Shanghai or Hong Kong and then the second to New York. As a representative city of global migration, New York has been a destination for European immigrants from England, Ireland, Germany, France and Italy, followed by African-Americans, Hispanics, and Asians. Although all of them flocked into New York in search of the ‘American Dream,’ settling down in New York was a story of continuous hardship. Especially, the hostility and conflict among different immigrant communities in their attempts to overthrow the existing ‘hierarchial structure of power’ were interspersed with feud and violence. Diaspora is related to the nostalgic behavior of those who do not forget their hometown and preserve their native customs (or practices considered to be customs), notwithstanding their physical existence away from home. Though it has generally been regarded that the diaspora began with the migration of Jews, there has long been a global migration of Chinese and Indians, followed by contemporary global migration of Koreans. Wang Gungwu points out that the ‘Chinese nationalist identity’ that was formed among overseas Chinese in Southeast Asia after 1911 developed as the ‘local national identity’ after 1950. However, ‘Chineseness’ is still problematic. This is because Chinese immigrants did not think of themselves as deserting their homeland, but believed that they would someday return home in glory. Even though they acquired a new citizenship, they still thought that they were only staying there temporarily, rather than settling down permanently. Here we need to take a look at Stuart Hall’s notion of ‘migrant-hood.’ According to him, each and every immigrant faces two questions: “Why are you here?” and “When are you going back?” The immigrant cannot realize the fact that he or she is not going back until being asked the second question. Migration is a one-way trip. We should pay attention to the dual consciousness: still dreaming for coming back in glory while knowing that he or she is not going back. The Chinese immigrants in New York, as a representative type of modern Chinese migration, embody this dual consciousness. As for the first generation, they have the experience of moving first to Shanghai or Hong Kong from their hometowns (‘regional migration’) and then again ultimately to New York (‘global migration’). Because of this dual experience, they possess a different diasporic identity from the one shared by overseas Chinese in Southeast Asia. Since they immigrated directly from their hometowns, the overseas Chinese in Southeast Asia have maintained a strong group identity based on dialect. However, Chinese immigrants in New Yo...

전자상거래의 동향과 전망

임춘성,Im, Chun-Seong 한국정보통신집흥협회 1997 정보화사회 Vol.113 No.-

전자상거래란 '기업과 기업간 거래관계의 모든 측면에서 걸쳐 전자적으로 비지니스를 행하는 것'이라고 정의할 수 있으며, 이는 정형화된 전자문서를 주고 받는 전자문서(EDI), 전자우편(E-Mail), Fax, Bar-Code, 전자자금이체(EFT:Electronic Funds Transfer), 화일전송, 전자정보서비스(디렉토리, 카탈로그, 시장통계, 기술적인 문서 등 데이터베이스 서비스), 음성사서함, 이미지 시스템, 비디오 메세징 등 그 종류와 형태가 다양하다.

공무원훈련을 마치고

임춘성 대한지방행정공제회 1959 地方行政 Vol.8 No.69

4292 년도 (四二九二年度)의 통계행정의 전망

임춘성 대한지방행정공제회 1959 地方行政 Vol.8 No.65

중국 혁명문학논쟁(1927∼1928)에서의 모순(矛盾)

임춘성 韓國外國語大學校 大學院 1990 里門論叢 Vol.9 No.1

농촌부흥과 비료공장의 건설

임춘성 대한지방행정공제회 1958 地方行政 Vol.7 No.56

2선 선로에 Digital 전송을 위한 ECM ( Echo cancelling Method ) 설계에 관한 연구 ( A Study on the ECM ( Echo Cancelling Method ) Design for Digital Transmission over the Two-Wire Loops )

임춘성,정희창,김영길,이행세 대한전자공학회 1987 대한전자공학회 학술대회 Vol.1987 No.7

노신과 주천백촌

임춘성 대한중국학회 1989 중국학 Vol.5 No.-