• Journal of Korean Philosophical Society
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• no.95
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• pp.59-93
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• 2011

Die vorliegende Abhandlung beschäftigt sich mit der Frage, ob Jacque Derrida das Problem des Global-Terrorismus im politisch-theologischen Sinne mit seiner Philosophie der Gastfreundschaft lösen kann. Fur Derrida ist der '11. September' das 'Ereignis', und das Symptom einer autoimmunitären Erkrakung der westlichen Welt. Derrida findet im '11. September Ereignis' die Struktur der Aneignung des Eignen und der Enteignung im Heideggerschen Sinne. Das 'major event' wird nicht in einer vergangenen Aggression bestanden haben, die präsent und wirksam ist und noch schlimmer in der Futur sein wird. Derrida versucht einen philosophischen, politisch-theologischen Ansatz zur Bedingungen der Möglichkeit der absoluten, vollkommenen Auflösung des Globalen Terrorismus zu programmieren. Dafür fordert er das Postulat Verwirklichung des 'Messianischen ohne Messianismus'. Die Gegenüberstellung zwei politischer Theologien zwischen der Europäischen Demokratie und der Islamischen Vereinigten Staaten kann erlöst werden, wenn die 'neue religiöse Spiritualität', die gegenüber der dogmatischen Religionswahrheit frei ist, mit der 'Wiederkehr der Religion' im echten Sinne vorkommt. In der 'Neuen Religion' Derridas ist der Begriff der 'Gastfreundschaft' wichtiger als der der 'Toleranz', den er als 'abrahamitisch' definiert. Die von Derrida postulierte neue Religion ist eine offene Religion, in der das Unvergebbare unbedingt zu vergeben ist. Ihre politische Transformation ist der Begriff der 'Neuen Europäischen Gemeinschaft' und des 'Anderen Kaps'. Derrida postuliert diese neue Idee des Kosmopolitismus als die notwendige Bedingung der vollkommenen Auflösung des autoimmunitären Global-Terrorismus.

• Cross-Cultural Studies
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• v.41
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• pp.177-197
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• 2015

This study found that La hija del mar (1859) by Rosalía de Castro describes, as the background to the work, the lives of Galicians, along with the movement of the sea, scenes of the coast, storms, and lively plants in Muxía, a small city of Galicia and Cabo de Finisterre. It was shown that the nature of Galicia, as described in the work, is a beautiful site where fishermen and farmers live among the full aroma of plants and flowers, as well as being a subject of fear to the people there. Furthermore, it was also shown through the funeral process, along with a depiction of the natural environment, the unique place of Galicia is part of the traditional heritage that the Galician people have preserved, in which Roman Catholic rituals are mixed with superstitious rites. Moreover, the author shows through a description of the excessive drinking culture of Dionysian rites or Libation rites that Galicia is a land with longstanding and profound folk customs, as well as a special culture. It was proved that the work is a specific representation of the author's perspective. Thus, Rosalía depicts the lives of people and the natural environment, which have not been examined profoundly, although they always existed in Galicia. This provides space where the external reality of Galicia and part of the identity of Galicia can be elucidated.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.290-317
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• 2013

The objectives of this study are to investigate the natural heritage and scientific value of various geosites on Udo Island, and to evaluate the sites as natural monuments and as world natural heritage properties. Udo Island includes a variety of geoheritage sites. Various land forms formed during the formation of the Someori Oreum formed by phreatomagmatic eruptions. The essential elements for the formation of Udo Island are the tuff cone, overflowing lava and overlying redeposited tuff sediments. Various coastal land forms are also present. About 6,000 years B.C., when sea-level rose close to its present level due to deglaciation since the Last Glacial Maximum, carbonate sediments have been formed and deposited in shallow marine environment surrounding Udo Island. In particular, the very shallow broad shelf between Udo Island and Jeju Island, less than 20 m in water depth, has provided perfect conditions for the formation of rhodoids. Significant amounts of rhodoids are now forming in this area. Occasional transport of these rhodoids by typhoons has produced unique beach deposits which are entirely composed of rhodoids. Additional features are the Hagosudong Beach with its white carbonate sands, the Geommeole Beach with its black tuffaceous sands and Tolkani Beach with its basalt cobbles and boulders. Near Hagosudong Beach, wind-blown sands in the past produced carbonate sand dunes. On the northern part of the island, special carbonate sediments are present, due to their formation by composite processes such as beach-forming process and transportation by typhoons. The development of several sea caves is another feature of Udo Island, formed by waves and typhoon erosion within tuffaceous sedimentary rocks. In particular, one sea cave found at a depth of 10 m is very special because it indicates past sea-level fluctuations. Shell mounds in Udo Island may well represent the mixed heritage feature on this island. The most valuable geoheritage sites investigated around Udo Isalnd are rhodoid depostis on beaches and in shallow seas, and Someori Oreum composed of volcanoclastic deposits and basalt lava. Beach and shallow marine sediments, composed only of rhodoids, appear to be very rare in the world. Also, the natural heritage value of the Someori Oreum is outstanding, together with other phreatomagmatic tuff cones such as Suwolbong, Songaksan and Yongmeori. Consequently, the rhodoid deposits and the Someori Oreum are worth being nominated for UNESCO World Natural Heritage status. The designation of Someori Oreum as a Natural Monument should be a prerequisite for this procedure.