'East Asia' is already becoming a problem to be faced in the situation of cultural hybridity. In the other article, I tried to show that East Asia is required to cope with the double situations of inheriting the Western imperial desire towar ...

'East Asia' is already becoming a problem to be faced in the situation of cultural hybridity. In the other article, I tried to show that East Asia is required to cope with the double situations of inheriting the Western imperial desire towards East Asia and even its self-reflection on the one hand, and establishing the East Asian inherent tradition and history on the other. It is in this respect that we need to de-construct the East Asian origin and re-construct its new identity; here a new discourse of East Asia needs to be imagined not in the dimension of the dichotomy of Western empire and Eastern colony but in the critical analysis of the internal and external competitive aspects that the East Asian countries encountered in the process of constructing the modern nation-states. The aim of this work was to imagine the East Asian community, ultimately linked to seek the way towards the global co-existence by escaping from the trap of exclusive community that has been promoted by the West, and then by the nation-state-centered hegemony inside East Asia in the complicity relationship with the West.
The imagination of a literature that East Asia's nation-states hold in common is expected to contribute to that work insofar as East Asian literature allows itself to be directed towards the so-called universal literary-value. The practice of interpretation as a resistance against all kinds of homogeneity is the core instruction for this new figure of East Asian literature; indeed 'literature' itself implies this kind of resistance. The reason why I discuss resistance is derived from the observation that we need to change the current situation of East Asia governed by the order of power to the future's possible world achieved by the order of culture. I think that the comparative literature will be able to contribute to this enterprise. Here the comparative literature is no more the 'particular' one born in the West and generated centered on it but rather should be the new one that asks where the general literary value is and what it is; in other word, the East Asian literature may become an engine for re-identifying the true 'literature'. If the East Asian literature is possible, it is through the task of comparative literature that we should suggest newly; conversely, the task of comparative literature will be able to be describe on the possibility of the East Asian Literature.
If we may say that literature is the form of life and the way of practicing it, and the community of literature is a procedure sustained by them, the East Asian literature may base itself as an appropriate reason for imagining the East Asian community. This is because 'literature' questions incessantly about the identity of a community, and further the East Asian literature can be maintained by virtue of the authenticity of literature. The incessant questioning itself makes the identity of a community flexible and open to the Others so as to allow it to build up its own position. This work can be realized by de-constructing the binary opposition relationship between universality and particularity and re-constructing their relationship of mutual exchange. I strived to criticize the nationalism, including cultural nationalism, as a representation of exclusive power that disturbs the realization of that re-construction and to suggest the possibility of interpretation-practice as a strategy of resistance against homogeneity. More precisely, the objects of discussion in this paper are: 1) the situations of the study of comparative literature in the East Asian nations such as China, Japan and Korea, 2) the new interpretation of Choi Junghee's Yakukcho as an example of resistance against the homogeneous structure, 3) the problem of unification of the written and spoken language, 4) the problem of cultural nationalism and cultural relativism.
The ultimate aim is to pursue the East Asian literature as an example of realization of the true universal literary value emerged from the conjunction of the universal and the particular.

동아시아 문학은 서구에서 태어나 서구 중심으로 성장해온 비교문학이 아닌, 보편적 문학가치가 어디에 있고 무엇인지 추구하는 새로운 비교문학을 생산하는 모태가 된다. 비교문학이 보편적 문학가치의 끝없는 재제시를 목표로 한다는 그 자체가 동아시아 문학을 끝없는 ...

동아시아 문학은 서구에서 태어나 서구 중심으로 성장해온 비교문학이 아닌, 보편적 문학가치가 어디에 있고 무엇인지 추구하는 새로운 비교문학을 생산하는 모태가 된다. 비교문학이 보편적 문학가치의 끝없는 재제시를 목표로 한다는 그 자체가 동아시아 문학을 끝없는 반성과 타자화의 터로 만들어준다. 즉, 동아시아 문학을 새로운 비교문학 정신으로 새롭게 일구는 것 자체가 기존의 서구 중심의 세계문학과 비교문학을 재구성하는 것이며, 진정한 보편적 문학 가치를 재수립하는 것이다. 그럼으로써 또한 동아시아 입장에서 서구 문학을 더 잘 이해하는 효과를 낼 수 있다.

1. 문제
2. 상황
3. 보편적 문학 가치의 지향
4. 동질성에 대한 저항으로서의 해석
5. 비교문학의 기여
6. 전망

1. 문제
2. 상황
3. 보편적 문학 가치의 지향
4. 동질성에 대한 저항으로서의 해석
5. 비교문학의 기여
6. 전망