• The Journal of the Korea Contents Association
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• v.18 no.8
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• pp.73-81
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• 2018

In this paper, East Asian thoughts in Choi In-ho's novels have been studied based on Emmanuel Levinas' philosophical theories. He is a philosopher who dealt with the matter of subject formed through the encounter the others. The author of this paper quoted his ethics of responsibility, viewing that East-Asian thoughts put stress on the relationship with the others. The conclusions are like these; first, in the novel, Sang Do, there is a true relationship between the subject and the others thinking in the side of the other. Human relationship is like Sangsunyaksoo, which means when subject goes low, there appears a place the other can stay in. Second, in the novel Yoorim the essence of Neo-Confucianism shows up through Kyung thought, in which subject serves on the other in respect. That's like what Levinas said, "responsibility to others". Third, in the novel The Road without Road there appears Jinsokppuli, the central value of Korean Buddhists' Zen thoughts, meaning that you are not differentiated from me. In the times when the nation had been lost, Kyung Ho, who answered the call of people was a man who found what Levinas said, "the other who stays in me". As a conclusion the thoughts such as Sangsunyaksoo, Kyung, and Muae which show up in Choi In-ho's novels are connected with Levinas' ethics of responsibility and well shown as good examples of East Asian ethics.

• The Korean Publising Journal, Monthly
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• s.188
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• pp.16-17
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• 1996

• Journal of Digital Convergence
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• v.19 no.12
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• pp.443-450
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• 2021

This study focused on Ana Lilly Amirpour's movie 'The Bad Batch, 2016'. The core topic of the paper, 'Uncanny anthropology', was specially used in the sense of aiming for ideal anthropology, starting with the meaning of looking at Sigmund Freud's 'Uncanny' theory from 'human relationship (subject and other). The anthropology of F. W. Nietzsche, Martin Heidegger, and Emmanuel Levinas is the theoretical background of 'Uncanny anthropology', starting with Kirkegor for the discussion of a new theory of 'Uncanny anthropology'. However, this paper focused on Emmanuel Levinas' relational anthropology due to limited paper relations. The most important thing in this film is that it sublimated the malicious relationship with humans into love. He chose topics that were not routine, expressed themes and contents by disconnecting causality in the narrative, and Emmanuel Levinas' 'Uncanny anthropology' is evaluated as a film that expresses only.

• Journal of Korean Philosophical Society
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• v.123
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• pp.111-134
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• 2012

The article aims to elaborate on the fundamental insights of Hegel's political philosophy from a 'public freedom theory and public philosophy' perspective. The article is based on the understanding that Hegel's theory of freedom desires public freedom, and explains the contemporary meanings of the theory of freedom. The article critiques two subjects based on the interpretation of Hegel's public philosophy-the first is atomistic individualism and the other is the absolute alterity theory supported by Levinas and Derrida. In other words, through this article the author emphasizes that Hegel's public freedom theory clearly illustrates the limitations of atomistic individualism, and goes on to provide a subject theory that includes a dual/multiple theory on 'the other' that is distinct from the Levinas-Derrida approach.

• Proceedings of the Korea Contents Association Conference
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• 2017.05a
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• pp.397-398
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• 2017

본 연구의 목적은 최인호의 "유림"에 나타난 유가사상이 실존인물을 중심으로 전개되는데 주목하여 유가사상의 본질이 무엇인지 밝히고, 이를 통해 탈근대의 단초를 제시함에 있다. 연구를 통해 알 수 있는 사실은 '예'가 동아시아인을 넘어 세계인의 사상이 될 수 있다는 사실이다. 이는 이황과 이이, 이황과 기대승의 담론을 통해 확인할 수 있다. 유가사상은 상생과 공존을 제시한 레비나스의 '타자성의 윤리'에 맞닿아 있는 것이다.

• Journal for History of Mathematics
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• v.19 no.2
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• pp.47-58
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• 2006

This paper aims to introduce $G\ddot{o}del's$ life and thought, and insists that implication of the incompleteness theorem is saving blank space. The space has epistemological and ethical meaning, and I argue that the implication supports philosophy of blank space.

• Korean Institute of Interior Design Journal
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• v.26 no.4
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• pp.84-92
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• 2017

Just as the front gate is located at the meeting point between the house and the street, the Subject and the Other face each other the same way. This study examines the relationship between House(subject) and Stree (other) at the boundary of the Front Gate-Face. Pursuing the aspects of the changing Front Gate-Face accordingly to the attitude of the Subject facing the Other, this study tries to analyze the possibilities and significance of the hospitality Front Gate-Face with the ethical point of view of Levinas. As architectural instance, results of examining the Front Gate-Face of traditional houses in Korea, China and Japan are as follows. Front Gate-Face of China is characterized by self-centered introversion to interact with the external world (the other). Front Gate-Face of Japan is characterized by a humble submission to the group. Front Gate-Face of Korea shows however more flexible relationship orientations in terms of hospitality, compared to Japan or China. When looking through hospitality factors, accordingly to the above mentioned Korean hospitality characteristics, the possibilities seem not be exclusively bordered inside the conceptual category perimeter suggested by Levinas' concept of hospitality. It is almost impossible for the nowadays ever-strong privacy culture to not allow room for the architectural structure of an absolute hospitality toward others. However, this impossibility not being absolute, still yields a space for a significant possibility to explore.

• The Journal of the Korea Contents Association
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• v.17 no.3
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• pp.53-60
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• 2017

In contemporary philosophy, the thinking subject became the dis-constructed subject and there was not left any one center in thinking. On the contrary of this trend, the philosopher Levinas stresses 'an ethics of Otherness' that requires the subject to be responsible for the Other. For Levinas, the Other is not knowable and cannot be made into an object of the self. For Levinas, the irreducible relation, the epiphany, of the face-to-face, the encounter with another, is a privileged phenomenon in which the other person's proximity and distance are both strongly felt. The face of the Other comes toward me with its infinite moral demands while emerging out of the trace. In the movie , when Sachie encounters them, she greets them. She provides them with food and shelter to protect from the dangers of elements. With the help of Sachia, the restaurant becomes a peaceful communal place for her and the Other.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.303-336
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• 2022

'Otherness' is a major philosophical concept in modern Western thought. It has been a force through which the concept of a subject's rights emerged. This paper focuses on Emmanuel Levinas' discussion of 'otherness.' Levinas emphasizes our ethical responsibility for others, which is meaningful in that it can be applied as a paradigm of communication for use in modern society. In the context of modern times and multicultural societies, it is important to recognize the diversity of others and to promote coexistence. Coexistence at this time should be 'unifying' rather than subject-centered. This paper attempts to understand this narrative. An epic is a cognitive process that constitutes the fundamental desires and experiences of humans. Humans try to project and understand themselves through narratives. The possibility of coexistence with others can be examined by analyzing otherness as found within those narratives. Therefore, this paper suggests the possibility and direction of coexistence by analyzing the storytelling that establishes relationships by shaping characters in Guillermo del Toro's film, Shape of Water.

• Cross-Cultural Studies
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• v.48
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• pp.361-389
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• 2017

This essay examines 'precarity politics' by Judith Butler, a well-known gender theorist and queer philosopher, in Notes Towards a Performative Theory of Assembly (2015) focused on concepts as unchosen cohabitation of Hannah Arendt and unwilled proximity of Emmanuel Levinas. Butler's precarity politics is the condition of our dispossessed political beings with fundamental vulnerability and interdependency that cannot choose with whom we will live on this Earth. Butler's political ethics is twofold: on one hand, she examines significance of 'action'' the most significant vita activa in the public area, and 'plurality'' the condition-not only the necessary condition but the possible condition-for a political life suggested by Hannah Arendt in Human Condition; on the other hand, Butler reflects upon global precarity based on a diasporic precarious life in the social world towards freedom and equality. Unchosen cohabitation of plural humans on Earth, and global pervasion of precarity, that indicates "politically induced condition in which certain populations suffer from failing social and economic networks of support and become differentially exposed to injury, violence, and death," so called "differential distribution of precariousness," are practical possibilities of ethical and equal cohabitation of different ethnic groups in the social world. Ethical obligations or ethical demand to respond to others' suffering in distance and proximity originated from precarity politics, mentioned in Precarious Life, Parting Ways, and Frames of War, could be non-foundational joint of plural people living together globally. We should presume the 'reversibility' of distance and proximity in others' suffering, based on responsiveness and responsibility of others, if we want to stay attuned to the pain of others we never chose to live together. That is the significance of Butler's 'precarity politics' with 'ethical obligation' to accept 'unchosen plurality' of living population on Earth, and 'reversibility between of distance and proximity,' in her 'new plural and embodied body politics' or 'new corporeal ontology', through human primary vulnerability, fundamental interdependency, being exposed and responsive to suffering of others.