“유연한 모더니티”

The problem of modernity is inevitable in this age of globalization. The age-old, yet-unsolved problem of modernity leads us to reflect on the past, present and future phases of our civilization. If we consider that modernity is a product of western world and "age of globalization" intimates a period in which we are undergoing full-fledged westernization, our present aim should be to conceptualize "other modernities" which can and must derive from both western and oriental worlds. My idea starts from the recognition that our current world is governed by a new imperialist capitalism, called globalization. Here, globalization is not merely a metaphor: it may, in truth, convey the terrors of totalization, neglecting not only the possible coexistence of unity and diversity but also destroying all local communities. More specifically, this paper addresses the fundamental relationship between Korean intellectuals and modernity, who, in a two-fold process, both adapt to and overcome modernity. Adapting to and at the same time overcoming modernity does not mean fusing modernity and post-modernity (or pre-modernity) or whatever but considering them in tandem. Korean intellectuals have been striving to achieve this two-fold process. This situation derives from their specific historical factors such as forced modernization by imperialists and national division. Discussions on modernity, then, should be undertaken in order to resist and challenge the terror of totalization of our world. This work of resistance can be initiated with producing a new theory or position. For this, I would like to introduce some related discussions that Korean intellectuals have been pursuing in Korea. Moreover, on this basis, I would like to suggest a new type of modernity, "porous modernity", which will be one of possible "other modernities", one more fluid, soft and porous than that promoted by the western world. The examination of Korea-specific situation may emerge as quite an appropriate model in promoting a new modernity. Now what is called porous modernity will not be something totally different from the existing modernity but rather something produced from adapting to and at the same time overcoming that modernity. This process is precisely what Korean intellectuals have been commonly pursuing. This pursuit entails, as aforementioned, a two-fold process: emulating the western world's advanced civilization and effort and simultaneously reviving their own tradition and thoughts. The success of such a dual project depends on whether it can be effectively utilized in understanding and overcoming modernity. In sum, Korean intellectuals' endeavors here may serve as a base for generating what is here termed porous modernity. What I need to emphasize here is ethicality. The ethicality of thought rears its head us facing modernity, and here we need to consider seriously the role of ethicality in constituting porous modernity. Porous modernity is of course not a moral principle. It does not imply the death of morality, but incessant resurrections of its condition and judgment. Porous modernity armed with the ethical thought outlined here, thus restores the fullness of moral choice and responsibility to us. By criticizing the possible totalizing bent of modernity in the age of globalization, and by defending the local identities of national societies, porous modernity supports an open attitude to the entire world. Our situatedness makes communication or dialogue possible. This is because we can establish our identity by elaborating our understanding of the world and thereby practising such in a concrete situation. This is linked to ethical decision in the face of the consensus of modernity, and the porous modernity is engined up particularly with the ethicality giving Otherness more consideration.