• Journal of Korean Philosophical Society
• /
• v.142
• /
• pp.99-119
• /
• 2017

Buddhism tends to be accepted as an institutional religion. This is probably due to the historical background in which Buddhism has been accepted as a representative institutional religion along with Christianity since the mid-20th century. In particular, Buddhism is accepted as an institutional religion based on tradition. Buddhism is also accepted as philosophy. Even if the western philosophical background is embraced that defines philosophy as the pursuit of intellectual clarity and wisdom in life, Buddhism is deemed to be classified as a philosophy that allows for the possibility of philosophical criticism without unconditionally believing the truth that Gautama Buddha discovered. The possibility of Buddhism as philosophy like this is directly linked to the possibility of Buddhism for doing philosophy. Doing philosophy in Buddhism can be presented in three processes: keeping a distance from daily life, the observation and concentration based on the distance, and the formation of a new world-view. Doing philosophy is rooted in the same way as meditation in the lives of people tired from post-capitalist everyday life. Nonetheless, Buddhism clearly has the characteristics of religion, thus posing a challenge of establishing a new relationship between religion and philosophy. The tradition of a strict separation between the religion and philosophy in Christian civilization is still working as a factor that keeps Buddhism from being classified as philosophy. In cases where the pursuit of intellectual clarity and practical wisdom in life is incorporated into the purpose of philosophy, Buddhism can be categorized into having the distinctive function of religion "spiritual peace", and sharing the common function of philosophy and religion "enlightenment." In that sense, it can also be an important task to seek a new perspective on the relationship between religion and philosophy.

• Archives of design research
• /
• v.18 no.2 s.60
• /
• pp.101-110
• /
• 2005

Simulacre is one of the major topics in the Western philosophy since Plato. Since the 20th century, the Western philosophy is based on rationalism toward 'absolute truth' founded on Platonic Ideas. The concept of Simulacre is ignored and rejected until the modern days. However, Simulacre is gaining its attention at this time of image. and the time of Simulacre. The concept of postmodern Simulacre started from Walter Benjamin is developed by Gnther Anders, Jacques Derrida, Gilles Deleuze, and Jean Baudrillard. This study, based on the Jean Baudrillard's concept of Simulacre, examines today's Simulacre phenomena and analyzes the cinematic works of Oshii Mamoru who displays the concept of Simulacre in his films. Analyzing and evaluating his recent visual works based on Simulacre theory with such superficial methods as advanced special visual effects is a mistake that demeans Simulation? (Matrix). Today, Simulacre phenomena are scattered all over our life. The search of its substance and the analysis of his artworks will be a foundation that makes a new alternative suggestion.

• Journal of Service Research and Studies
• /
• v.9 no.1
• /
• pp.1-16
• /
• 2019

This study analyzed Korean representative ideology to establish a service philosophy. As a follow - up study of the service philosophy consistency study of the Korean original idea, we searched for the coherence as the philosophy of the service age in the Korean representative ideology. The basic structure and operation model of service philosophy are presented, and the service philosophy of major korean ideology is derived. The philosophy of service can be presented by the structure of service and the operation of service. The essential characteristics of the service are relationship, interactivity, horizontality, and harmony, and the service structure that reflects this is the coexistence of products and services. Based on the discussion on the structure and operation of the service philosophy, the service philosophy synthesis of Korean representative ideology is presented. From the Silla era to the Koryo dynasty, the essence of Korean Buddhism thought is in line with the service philosophy, and it was found that Toegye and Yulgok to Dasan's thoughts are also consistent with service philosophy. In the future, we need further studies to refine the structure and operational principles of the service philosophy and to develop it into a big idea. In addition, it is necessary to follow up the service philosophy of Oriental representative ideology centering on Chinese and Indian philosophy. Ultimately, it is necessary to establish a service philosophy as the main philosophical thought and to establish a service philosophy as a desirable future economic and social philosophy.

• Journal of Service Research and Studies
• /
• v.9 no.2
• /
• pp.1-15
• /
• 2019

This study analyzed the service philosophy of Eastern mainstream thought in order to establish a service philosophy. Following a prior study the "study of the service philosophy of major korean ideology", we explored the service philosophy of the Eastern mainstream ideology of China and India and it's coherence. The existing basic structure and operational model of service philosophy were presented in depth and the service philosophy of Oriental mainstream thought was derived. The philosophy of service can be presented as an idea of the structure of the service and as an idea of the operation of the service. It suggested compatibility of the service philosophy of Asian mainstream ideas, and analyzed them mainly in China and India. Indian ideas revolved around the ancient philosophy of Veda, Upanishads philosophy, and representative Buddhist philosophy. It also showed that a major trend of mainstream ideas in China and India was found to be compatible with the service philosophy. Follow-up studies are needed to further refine the structure of service philosophy and develop the principles of operation into larger ideas in the future, and a study of conformity of service philosophy in representative Western ideas, focusing on Greek, Roman, and German philosophy, is also required. Ultimately, it is necessary to establish a service philosophy as an ideological base that drives future economic and social development.

• Journal of Naturopathy
• /
• v.10 no.1
• /
• pp.56-65
• /
• 2021

Purposes: This study is to examine the causes of limitations of modern western science and philosophy through Ayurvedic thought, and to seek the path of holism for the development of national healing projects. Methods: Therefore, it was inferred that the background of modern Western civilization and the reality of the national healing project would share the flow. In order to examine this, the difference between the East and West's 'recognition of the body and the mind' and the 'perspective on the origin of existence' was examined, and the characteristics of the Ayurvedic five-element novel were examined. Results: Through that process, the "mind and body dualism" in the West and the absence of the "empty element( 空 Śunya)" in Western four-element novels were pointed out as the cause of the limitations. In the sense that the 'empty element' is an invisible world and an immaterial world, it was concluded that the absence of justice was a limitation of Western civilization and a problem of the reality of the national healing project. Conclusions: I hope that this study will lead to continuous research on Ayurvedic ideology and research in the field of natural healing, thus contributing to the development of national healing projects and leading to health, well-being, and self-healing of the people.

• Journal of Korean Philosophical Society
• /
• no.125
• /
• pp.7-30
• /
• 2019

Cette étude se propose d'éclaircir le 'milieu' chez Deleize, qui est un concept primordial pour comprendre le rhizome, comme milieu rhizomatique, une sorte de milieu philosophique, sur la base de 'rhizome', l'introduction de Mille plateuaux. Au long de cette étude, nous envisageons d'abord le système du 'livre-rhizome', type du rhizome-canal dans le 'rhizome', qui a remplacé celui-là de l'arbre-racine dans la métaphysique occidentale traditionnelle. Ensuite, nous montrons comment la pensée-en-rhizome devient une voie, se métamorphose en milieu rhizomatique, et peut être comprise comme milieu philosophique par la rencontre avec le Tao en Orient. Par ailleurs, cette étude révèle le fait que la pensée-en-rhizome est une méthode adéquate à comprendre mieux la Différence et l'Autre immanents, et à renforcer de pratiquer les principes de la mutiplcité vides(空). De sorte que les effets de cette étude aideront à pratiquer philosophiquement et convenablement la pensée du Milieu en Orient à nos jours, même s'ils sont insuffisants.

• Korean Architects
• /
• no.3 s.335
• /
• pp.53-63
• /
• 1997

"제가 하고 싶은 비평은 우리 건축물의 좋은 점이 무엇이고 그것이 왜 좋은지를 먼저 찾아보는 것입니다. 저는 아직 연구가 부족해서인지 지금까지 우리의 건축이 (진심으로) 어떤 점에서 잘됐다는 얘기를 들어본 적이 별로 없습니다. 그런데 제가 아는 원로 건축가들은 어려운 중에 무척 열심히 살아오신 분들로 알고 있습니다. 아무리 여건이 나쁘다 하여도 그들의 작품 안에 좋은 점이 하나도 없으리라고는 생각지 않습니다. 그런데 아무도 그 좋은 점을 찾아내려하지 않으면, 그 건물이 사라지고(좋은 건물이 아니라고 생각하니까 언젠가는 헐리겠죠.) 도면도 기억도 사라진 후 우리는 계속 우리를 한심하게 생각하고 있을 것입니다. 우리가 우리의 좋은 점을 찾지 않는데 누가 우리의 좋은 점을 찾아주겠습니까? 한국 건축의 자부심(개혁?)은 건축가에 의해서가 아니라 건축 비평가에 의해서 먼저 이루어져야 합니다. 잘 팔리는 신파극 뒤에는 잘나가는 변사가 있듯이 말입니다. 물론 배우도 잘 나가야하지만. 그리고 저는 제가 모르는(건축가나 사용자나 같이 모르는) 서양철학에 비추어 이 건물을 이해하지 않겠습니다. 또 건축가가 건축역사의 어느 부분에 속할 것을 목표하여 설계하지 않은 이상, 건축사에 비추어 특히 세계건축사에 비추어 이 건물을 보지 않겠습니다. 저는 이 건물을 설계하는 이의 입장에서 또 사용하는 이의 입장에서 이해하려 노력하겠습니다.

• Journal of Korean Philosophical Society
• /
• v.117
• /
• pp.373-397
• /
• 2011

Nicht nur in Philosophie sondern auch im Bereich der meinsten Geisteswissenschaften $best{\ddot{a}}rkt$ sich die Gewichtigkeit des Spielbegriffs immer mehr. Aus diesem Grund wird 'Spiel' in den $vielf{\ddot{a}}ltigen$ Wissenschaftsbereichen, in $vielf{\ddot{a}}ltiger$ Weise definiert, und diese Definitionen sind im Gebrauch auch in $vielf{\ddot{a}}ltiger$ Weise. Aber trotz dieser mit Spiel $zusammenh{\ddot{a}}ngenden$ '$Vielf{\ddot{a}}ltigkeiten$' liegt immer eine identische Voraussetzung am Boden der Definitionen oder Theorien des Spiels, und das ist nichts anderes als, dass Spiel ausnahmslos eine Vertieftsein-$T{\ddot{a}}tigkeit$ ist. Anders gesagt, dass es kein Spiel gibt, in dem man sich nicht $v{\ddot{o}}llig$ aufgeht. Aber diese Ansicht ist vorwiegend nur im Abendland in Geltung, und deswegen ist es sehr bedenklich, ob man das auch auf dem Morgenland gleichfalls zutreffen $k{\ddot{o}}nnte$. Grund $daf{\ddot{u}}r$ ist, dass, weil das traditionelle $Lebensgef{\ddot{u}}hl$ nicht in einem Tage gebildet worden ist, $l{\ddot{a}}sst$ sich es nicht vermeiden, dass dieses $Lebensgef{\ddot{u}}hl$ auf alles, was mit dem Leben Zusammenhang steht, einen unmittelbaren Einfluss $aus{\ddot{u}}bt$. Dann kann man sagen, dass das sich $nat{\ddot{u}}rlich$ in der Ansicht zum Spiel widerspiegelt. Aus diesem Urteil wird man in dieser Arbeit den Vertieftseinsbegriff und den Verfremdungsbegriff gegeneinander stellen, und folglich, wenn man die 'Verfremdung' $f{\ddot{u}}r$ einen sonstigen Charakter des Spiels erachten kann, muss man sie auch in Rechnung ziehen, falls man Spielbegriff studieren will.

• Journal for History of Mathematics
• /
• v.17 no.2
• /
• pp.33-52
• /
• 2004

The paper is analyzed the mathematics curriculum of Korea and the philosophy of the mathematics education in the history of mathematics education. We have found that the various philosophy of Western mathematics education have led us to various views of the mathematics curriculum of Korea. This change of the mathematics curriculum in Korea have important implications to the didactics of mathematics. This study tried to find out the direction of outlook on the mathematics education in the future.

• Journal of The Korean Association For Science Education
• /
• v.36 no.3
• /
• pp.485-498
• /
• 2016

In this study, the views and the meaning of nature between the Western world and East Asia were compared through literature analysis. In the West, it is recognized that nature and human beings are separate. Nature is understood as regular and rational. They, therefore, take the view of particle and mechanical theory. In East Asia, it is thought that nature and humans interact with each other, and take an attitude of compromise and tolerance. Since nature is recognized as an ever-changing being, they, therefore, take the position of wave theory. Scientific knowledge and concepts are accepted depending on the personal view of nature. In Korea, science education follows the view of modern western science without considering the personal pattern of cognition, though students can have various views of nature. The attitude is needed regarding the various viewpoints as rich resources in science and science education.