• Journal of Korean Philosophical Society
• /
• v.145
• /
• pp.217-244
• /
• 2018

This paper reviews how $J{\ddot{u}}rgen$ Moltmann embraces and transforms the philosophy of Ernst Bloch. For what are the hopes of the two thinkers who presuppose opposing worldviews? This question will provide a good opportunity to look at how different religious types, based on different worldviews in modern philosophy of religion, can understand and communicate with one another. Ernst Bloch was a philosopher who originally interpreted Judeo-Christian thought through Marxism and Persian Dualism and helped to carry out the intrinsic criticism of the doctrine of Christian eschatology by developing atheism of Christianity into a philosophy of hope. Bloch and Moltmann deal with the concepts of future, humanity, nation, and hope in the eschatological horizon, but their worldviews are so different. For example, the connection between the Beginning and Ending, Disjunction or Continuation, the Core of Existence and Resurrection, Messianism and Marxism, Atheism and Theism, Persian Dualism and Judeo-Christian Monotheism. Therefore, a one-sided interpretation that ignores worldview differences in the hopes of these two thinkers should be avoided. Moltmann actively embraced the Messianism of the Jewish thinker, Bloch, by excluding Marxism, made the spectrum of broad-minded horizons diminished in the union of Messianism and Marxism. Moltmann replaced the utopian possibilities of matter in the Ontology of Not-Yet-Being, with the resurrection of Christ, who was crucified, and with the God of Creation and the God of Exodus. By overthrowing the position of atheism in Christianity, which was very important for Bloch, with the system of Trinitarian Monotheism, it resulted in the disconnection and conflict between the Old Testament and the New Testament, especially the ignorance of the tension between God the Lord and Jesus Christ.

• Journal of Korean Philosophical Society
• /
• v.147
• /
• pp.179-214
• /
• 2018

In this paper I understand Zizek's interpretation of Christianity, and examine it critically and suggest its alternative. Zizek argues that Christianity in its core is turned out to be atheist. His atheist Christianity exposes revolutionary potentials with Christianity. His exploration of Christianity is designed to fight against global capitalism. It means an ideological praxis in theory. But he is misleading in interpreting Christianity. It is his fault that while he places much stress on the participatory interpretation of Jesus's death, he belittles the sacrificial interpretation of it. For the subversive power of Christianity springs from the latter. To tell the truth, Christianity is strongly grounded on simultaneous fulfillment of both of them. Zizek. In interpreting Christianity, he delivers us uncorrect understanding of sacrificial interpretation of Jesus's death while he intends to reveal the subversive core of Christianity. In particular, he is lacking in understanding the atonement function and expiation effect immanent in Jesus's death. There is no participatory interpretation without sacrificial interpretation. In this view, Zizek's pagan Christianity has to be revised or rejected. So, I suggest it is possible through orthodox Christianity, not through pagan Christianity to restore and reactivate the subversive core of Christianity in itself and by itself. The burden of proof is up to fighting theist, not fighting atheist like Zizek.

• Journal of Korean Philosophical Society
• /
• v.148
• /
• pp.183-211
• /
• 2018

Hyesim(慧諶) was an important figure that established a firm position of Suseonsa(修禪社), which was Jinul's Gyeolsadojang(結社道場), under the sponsorship of Choi Yi(崔怡)'s military regime. This paper reviews the background of "Ganbyeongron(揀病論)", in which Hyesim's Zen ideology is condensed, and its core content Sibjongbyeong(10 kinds of disease). With this, we can newly recognize following 5 facts: First, Sibjongbyeong occupied the most important position in Hyesim. It can be confirmed by the fact that Sibjongbyeong commonly occurred in the procedure that Hyesim was trusted by Jinul, in the "Ganhwagyeoleuiron(看話決疑論)" a Jinul's posthumous work published by Hyesim, and in "Ganbyeongron". Second, the publication of "Ganbyeongron" was not only for the systematic development of Ganhwa Gyeongjeol(看話 徑截) which Jinul had suggested but also for the consolidation of Hyesim's position in Suseonsa. Third, Hyesim wanted to establish the Ganhwa Gyeongjeol which Jinul had proposed through "Ganbyeongron". Fourth, the result of "Ganbyeongron" was to generalize the enlightenment suggested by Jonggo and Jinul in the practical aspect. Fifth, the generalization of enlightenment was not independent from the demands of the time that Choi Yi's military regime had asked. With this research approach, we can establish a clearer understanding about the "Ganbyeongron", Sibjongbyeong, and the Zen Buddhist aspects of early Suseonsa Era.

• The Journal of the Korea Contents Association
• /
• v.22 no.10
• /
• pp.181-194
• /
• 2022

between the Action-image and the Affection-image, there is the Impulse-image. IF the aesthetics of the action-image and Affection-image are realism and idealism, the aesthetics of the impulse - image is naturalism. since the impulse-image has traits of action-image and affection-image, naturalism refers to four co-ordinates: originary world/derived milieu, impulses/modes of behavior. In Deleuze's view, the great directors we call naturalists are Stroheim, Bunuel, and Joseph Losey.

• Journal of Korean Philosophical Society
• /
• v.123
• /
• pp.409-440
• /
• 2012

It is well known that Deleuze began his philosophical work from researching the biographies of many predecessors' such as D. Hume, Lucretius, I. Kant, B. Spinoza, F. W. Nietzsche, H. Bergson, and etc. Among them, especially Spinoza, Nietzsche, and Bergson constitute a foundation supporting the whole idea of Deleuze. He declared that the goal of his early biographical work is a theme converging the identity of two philosophers, Spinoza and Nietzsche, and it shows that these two philosophers had such a huge significance to Deleuze, at least by then. However, we may point out two issues here. The first is why Deleuze, who is recognized as a philosopher of 'difference', deals the identity. The other issue is, what kind of identity exists between the two philosophers, Spinoza and Nietzche. In a common sense, their ideas contradict to each other. Spinoza puts God at the center of his philosophical system, whereas Nietzsche declared 'God is dead'. Though Nietzsche expressed a concurrent opinion with Spinoza at first, it is well known that he turned his side against him soon after and criticized him sharply. There is a conflict at the core of this criticism concerning the existence or non-existence of God. Many think that Spinoza, however, cannot be free from the argument that his philosophy allows a possibility of atheism. Deleuze, who also called Spinoza an atheist, suggested a new viewpoint of the philosophy of Spinoza based on his attribution to the concept of 'power'. On the other hand, Deleuze reinterpreted Nietzsche, where he analyzed 'the will to power' in a totally inventive way. Likewise, the reciprocal communication of ideas connected by the concept of 'power' gives a foundation of identifying the two philosophers to Deleuze. In this paper, considering this reciprocal communication, I intent to reveal the foundation of identity of the two philosophers, Spinoza and Nietzsche, and as a result, investigate what the concept of identity means to Deleuze, the philosopher of difference. Furthermore, we will also take a look at how Deleuze presents a new perspective on the conflict on the existence of God of the two philosophers in the process of validating the identity.

• The Journal of Korean Philosophical History
• /
• no.53
• /
• pp.165-190
• /
• 2017

This thesis is for the analysis of the relationships between Mozi's 'Heaven and Man' through the inspection of meaning and emphasis in his three books, 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'. According to the previous study, the Heaven's Will and Verification of Ghost are justify Mozi's theory of theistic stance with the Heaven's authority. And in case of the 'Indeterminism', there seems to be positive and rational way of awareness and it's thought to be atheistic stance. It is thought that there is a rule of action which is about the personality principle, and it suggest that how the government rule the country, and how the people lead a life. And it is the ghost that give prize or punishment when they did something according to this principle or not. So, men should do their best in actual life to meet the heaven's will. Because my fate is not decided by heaven's order but my own action. And it is thought that the main point of 'the indeterminism' is about Heaven helps those who do independent and active efforts. In short, 'the Heaven's Will', Verification of Ghost' and 'Indeterminism' are neither contradiction nor conversion form theism to atheism. Mozi is thought to divide clearly about ghost's works and people's works, and it is expressed explicitly in his works 'Heaven's Will', 'Verification of Ghost' and 'Indeterminism'.

• (The)Study of the Eastern Classic
• /
• no.35
• /
• pp.135-159
• /
• 2009

Since the military servants' rebellion, the society of the Goryeo(高麗) dynasty had been getting into crisis worse and worse until late in it. Late in the 14th century, the society was constantly meeting tension and chaos including decline of the Yuan(元) dynasty, sudden rise of the Ming(明) dynasty and etc. This study is aimed to investigate the idea of justice and theory of governing advocated by Yaeun Jeon Nok Saeng, who lived in such tensed and chaotic era. Under the circumstance that threatened the national power of the Goryeo dynasty in the era where the Yuan dynasty changed to Ming dynasty, his idea of justice was expressed as "Theory for Friendship with Ming and Against Yuan", which was proposed in the aspect of considering the safety and maintenance of the nation and getting back the original national power of a country Goryeo. He thought that you should not make your people bothered by or troubled in their works but you should make them concentrate on their jobs for living to govern them eased. He emphasized that you should focus on stability of people's welfare in gentle ways not bothering your people even a little bit because he thought that the situation of that era looked like a thread bobbin so that it could get naturally and easily twisted if you went in hurry.

• Journal of the Daesoon Academy of Sciences
• /
• v.29
• /
• pp.241-278
• /
• 2017

This study aims to classify broadscale anti-religious movements in Korea based on critical public sentiment and analyze the meanings of these movements. To carry out the research, global religious changes that have occurred in modern times were closely looked into first. The world religions have had an influence on the world's religious awareness. As a result, they intend to acquire universality on their own individual grounds while keeping consistency with the past. This phenomenon used to appear to retain the identity, recreate tradition, transform itself to fit in the present times, pursue innovation, or even become overshadowed by other forms of thought such as when religions have collided with nationalism. How does Korean society perceive the changes that emerged in world religions? In general, the circumstances that Korea faces in this era tend to manifest themselves via the Internet, multimedia, and Youtube wherein they sound off on religion and this includes criticism of Christianity, demand for reformation, attack on minor religions, pro-reform academic circles and media, and the propagation of anti-theism. Criticism of religion is interpreted as an anti-religious movement. The secularism and anti-theism brought up by some Western scholars and critical theories of religion from scientific or historical perspectives are being spread through bookstores. Christianity is prone to reflecting on itself and trying to emphasizing a meta-religious spirituality. This in short, characterizes anti-religious movements in Korea. Indeed, criticism against particular religions has also emerged in the past. However, anti-religious movements that have recently come into existence in Korea are in some regards unprecedented when compared to that of the past in terms of their patterns and context. Especially, the active anti-Christianity movement in general is definitely a new phenomenon. This research mainly focused on Christianity, but on-going anti-religious movements will be a major topic for further research that aims to understand the religious changes unfolding in Korea.

• Journal of Korean Philosophical Society
• /
• v.129
• /
• pp.315-339
• /
• 2014

Diese Abhandlung untersucht Jacobis ${\ddot{U}}ber$ die Lehre Spinoza und den von diesem veranlassten Spinoza-Streit. Damit sie $enth{\ddot{u}}llt$ zuerst Jacobischen Zusammenhang zwischen transzent und immanent und folgt auf seine Wirkungsgeschichte in der Moderne. Ich rekonstruiere den Streit zwischen Jacobi und Lessing und danach interpretiere dessen Rezeption durch Hegel und Schleiermacher. Lessing stellt anstatt der traditionellen Begriffe der Gottheit ἑν ${\kappa}{\alpha}{\iota}$ ${\pi}{\alpha}{\nu}$ auf. $Demgegen{\ddot{u}}ber$ behauptet Jacobi Salto mortale um ihn ${\ddot{u}}berschreiten$ zu $k{\ddot{o}}nnen$, indem er Lessing als Pantheist und Atheist bestimmt. Salto mortale bei Jacobi ist der Sprung zu dem ${\ddot{U}}bernat{\ddot{u}}rlichen$ und dem Glaube. Der Streit zwischen Jacobi und Lessing ist der zwischen dem Naturalismus und ${\ddot{U}}bernaturalismus$ und $dar{\ddot{u}}berhinaus$ der zwischen dem Athismus und Theismus. $W{\ddot{a}}hrend$ die Natur der Inbegriff der Bedingten ist, ist Gott der absolute Anfang der Natur $au{\ss}erhalb$ des Naturzusammenhangs. $W{\ddot{a}}hrend$ Spinoza Gott im $nat{\ddot{u}}rlichen$ Zusammenhang begreift, $fa{\ss}t$ Jacobi den im ${\ddot{u}}bernat{\ddot{u}}rlichen$ auf. Deus sive natura bei Spinoza $ver{\ddot{a}}ndert$ sich Gott im Menschen bei Jacobi. Gott im Menschen ist nichts anders als das Prinzip des Lebens und das aller Vernuft. In diesem Zusammenhang $fa{\ss}t$ Hegel Gott als Geist denn Subjekt des Lebens auf und $h{\ddot{a}}lt$ das Wesen des Geistes $f{\ddot{u}}r$ die sich selbst vermittelnde Bewegung. Dies zeigt sich als die Spinoza ${\ddot{u}}berbietende$ Immanenzphilosophie. $Demgegen{\ddot{u}}ber$ behauptet Schleiermacher die Einheit des Endlichen und Unendlichen in der $religi{\ddot{o}}sen$ Anschuung. Die Verbindung von Mensch und Gott ist die im Endlichen immanent bleibende Anschauung der $g{\ddot{o}}ttlichen$ Eigenschaft. Dies zeigt das transzendente im immanenten.