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Choi Han-gi's Change of Ontological and Epistemological Paradigm (최한기의 존재와 인식에 관한 패러다임의 전환)

Rhee, Myung-Su
- The Journal of Korean Philosophical History
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- no.57
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- pp.9-30
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- 2018
The paradigm of existence and recognition was changed in the context of modernity in Choi Han-gi's thought, in which the resource of all things and all affairs was not li but ki and li could be guessed from ki. And there are lis in the sphere of recognition as well as in that of existence in Choi Han-gi's thought, which might be different from traditional thought system such as Neo-Confutionism. li is called Yuhaenguili in his ontological theory and Chucheukuili as one epistemological part. At anyhow there are many lis, which may be approached as the meaning of mechanism, in his philosophy. Besides there are, not only ontologically but also epistemologically, energetic factors, named as Unhwaki, whch are generating, moving, changing and altering. In his Kihak as an ki categorical thought, above all one's experience is of importance. He believed moral act, for example the expose of saving mind that was called Cheukeunjisim by Mencius, could be derived from social experience or contact. And he thought that the recognition of moral act might be achieved by the action of mysterious energy names as sinki of the essence of mind. Like these aspects, all things and all ones have their active, movable, and changeable natures in the sphere of both existence and recognition in Choi Han-gi's thought. In this way he got out of the previous ideas and presented practical and modern way of life to us.

The linguistic characteristics of Chinese character and Reading for the Analects of Confucius (한자(漢字)의 언어적 특성과 『논어(論語)』 읽기)

Kim, Sang-Rae
- The Journal of Korean Philosophical History
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- no.30
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- pp.191-225
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- 2010
This paper is the outcome of attempting to approach for reading the Analects of Confucius through the polysemy of Chinese character and indecidability of articles. For this purpose at first, I explained which this Chinese character can be applied for 'philosophy language'. In the 16th century Matteo Ricci had tried to find out the possibility of ideographic script as standing for a universal language. On the other hand, Hegel and Heidegger strictly insisted on the Chinese character is inappropriate for expressing the logic thought of the human being. The reason was as next; firstly, this character had not the preposition and articles, and secondly the only one word could not indicates the bisemy including the meaning of opposition, lastly this language system expresses and communicates only with the change of word order without inflection. But With some scholar like Cassirer, Saussure and Derrida we can confirm the possibility which will discover the Chinese character for using the logic and reasoning language of from different view. Because in the language system of this Chinese character the connection of words in contexts is more important other than meaning as the individual word, in comparison to the language of the West. The Chinese character hides the original meaning until being what kind of event and thing relationship watch inside with different letters. So to speak, the Chinese character is called as 'language of indecidability'. For these points, even though The Chinese character lacks of preposition, articles, and inflection speech etc. the letter systematic, this language system can play a role for expressing as the philosophic language which manages with the complicated problems of the human being.

Study on the Justifiable Reasons for Medical Refusal (의사의 진료거부의 정당한 사유에 관한 고찰 -최근 일본의 논의를 중심으로-)

Lee, Eol
- The Korean Society of Law and Medicine
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- v.21 no.3
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- pp.117-144
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- 2020
In accordance with Article 15 of the Medical Law, medical personnel in Korea cannot refuse treatment of a patient unless there is a justifiable reason, and violation of this obligations is subject to criminal penalties. Japan also stipulates the same content in the law. However, this violation of obligations in Japan is not subject to criminal penalties, and is used as a judgment element of the liability for damages of doctors only in the case of damage to the patient. However, in both countries, it is difficult to interpret and apply the law because the regulation is a little ambiguous. In particular, the key is to find out what is the justifiable reason for the doctor to refuse treatment of the patient. Recently, Japan has completed the work of re-examining the discussion on medical refusal from a modern perspective in terms of improving the excessive working environment of doctors. On the other hand, in Korea, it is not clear in what cases it is possible to refuse treatment. because there is a lack of systematic discussion on medical refusal. Rather, unnecessary misunderstandings and controversies have resulted in the loss of trust between patients and doctors. In Korea, there is already a legal right for a doctor to reject it according to his religious beliefs or conscience in the implementation of the suspension of life-sustaining treatment decisions. And in the case of an abortion, debates are underway that doctors should be given the right to refuse it. This study introduces the current state of discussion in Japan, and examines the issues surrounding medical refusal in Korea. It is hoped that this study will facilitate further discussions on the medical refusal.
https://doi.org/10.29291/kslm.2020.21.3.117 인용 PDF

The Concept of Continuity in Confucianism through filial piety(孝) Ethics (효(孝) 윤리를 통해 본 유가(儒家)의 연속적 사유)

Lee, Cheon-Sung
- The Journal of Korean Philosophical History
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- no.29
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- pp.179-202
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- 2010
In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.