• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.147-177
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• 2019

This article attempts to examine the fundamental perceptions and attitudes of human beings towards others utilizing the concept of 'precariat,' a new word recently created to designate people affected by the inequality and instability brought about by neoliberal globalization. Especially, the precariats within South Korean society noted in this article will be North Korean migrants. When leaving North Korea, they have entered into South Korean society with hurting bodies and minds as they made their way through China or third party countries. After arriving in South Korea, they face difficulties such as inadequate jobs and low-level welfare benefits. Also, considering the social discrimination, exclusion, and indifference towards North Korean migrants which are commonplace, they come to live their lives as precariats. Given their situation, I would like to seek wisdom for North Korean migrants to apply as they escape from insecure lives, and perhaps Sangsaeng (mutual beneficence) would allow them to do that within South Korean society. In this light, I think that the concept of hospitality and Haewon Sangsaeng (the resolution of grievances for mutual beneficence), a code of practical ethics within the Daesoon Thought, as a basis for discussion with other philosophies that are practical in enabling North Korean migrants and South Korean citizens to coexist within modern day South Korean society. This can be achieved because 'Haewon (grievance-resolution)' lowers the boundary between self and others through sharing, and consequently, daily mutual interactions can unfold as 'Sangsaeng', which stands as a new ethical and practical system of values available to all modern individuals. In fact, contrary to the religious implications of Daesoon Thought, the philosophical and existential significance of Daesoon Thought has not received much attention. However, if we pay attention to the question of why human subjects should be hospitable to others, we can grasp how Daesoon Thought presents values that are existential in nature and also consider the specific context that accompanies the religious aspects of this system of thought.

• Journal of Advanced Technology Convergence
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• v.3 no.1
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• pp.59-64
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• 2024

I believe that establishing the purpose of research on the MZ generation's communication is an important first step in understanding this generation's unique communication style and analyzing its influence. Research on the MZ generation's communication identifies the communication characteristics of the MZ generation and the communication tools and platforms used by the MZ generation, such as social media and messenger apps, and analyzes how they differ from the existing generation. I can understand. It has been shown that the MZ generation can live happily in modern society without a complicated philosophy or a clear philosophy of life. This does not mean that life is meaningless or confusing. The MZ generation can be satisfied with simple and concrete solutions to the meaning of life, and can live without the need to completely systematize everything. In other words, their lives are not as complicated as those of previous generations and can have a variety of meanings. In other words, it does not necessarily need to be defined as a philosophical system. Although this paper cannot clearly divide the lives of the MZ generation into one philosophical system, it was nevertheless possible to see that the lives of each member of the MZ generation can have many meanings, and this meaning includes the MZ generation's unique purposes, values, I could see that they were looking for a sense of ability and a sense of self-worth.

• The Journal of the Korea Contents Association
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• v.14 no.4
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• pp.78-85
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• 2014

Europeans experienced the horror and cruelty of war through the first and second World Wars. They began to raise fundamental questions and doubt about the preexisting World Order of God and humans leading to the birth of Existentialism. The Theater of the Absurd is one of the genres in theater resulting from the existentialist theories. The Theater of the Absurd has a format opposed to the traditional Realist Theater and emphasize the absurdity of human and society's existence. In particular, Fernando Arrabal who is a French Absurdist playwright, expressed the absurd human conditions using his unique forms and contents and his work 'Fando et Lis' depicts the absurdity of the adult world through the eyes of a child. Many unrealistic elements typical and inherent in the Absurdist plays are present in his work. Especially, the actors were required to apply not only the realistic acting approach but also to study and analyze characteristics of all Absurdist plays and internalize them based on the creative foundation of recreation. Then, they were asked to examine the characters' personality, emotions, and actions and think hard about creating an unrealistic action of voice and movements. This creative process by actors is a must in developing the reliable and trustworthy Absurdist acting.

• Journal of Korean Philosophical Society
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• v.137
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• pp.249-276
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• 2016

The thought of Emmanuel Mounier addresses the most important problems in human life. In this research we try to analyze the three ontological characteristics of 'Person'. First the person has an indefinable character and is not substitutable since he is the true self which is the inner and spiritual being constituting the self-consciousness of an individual. The person has his individuality precisely because he is an individual and his being sovereign in having his own world. Next, the person's individuality has an ontological solitude from his own perspective. Nevertheless, having essentially an existential openness since it receives the elements that compose his own world by relationship and communication between men, and being connected unremittedly, the person is paradoxical. Finally, the person appears as a dynamic thing that continues to create the new self-consciousness. And this dynamism of the person wants to proclaim its self identity while at the same time, aim for a "personification of society" based on the love of humanity. Because of this we can say that the thought of Emmanuel Mounier on the person may be a new type of "humanism" that can give light to the misery of modern society.

• Journal of Korean Philosophical Society
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• v.126
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• pp.345-376
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• 2013

Der vorliegende Beitrag zielt darauf ab, Nietzsches Einstellung zum Christentum zu $er{\ddot{o}}rtern$. Nietzsche gilt als einer der eindeutigsten Kritiker des Christentums in der $abendl{\ddot{a}}ndischen$ Geistesgeschichte. $F{\ddot{u}}r$ Nietzsche ist das Christentum nicht nur eine Religion, sondern auch eine Wertvorstellung, an der sich die $europ{\ddot{a}}ische$ Kultur orientiert hat. Nietzsche setzt sich die $vollst{\ddot{a}}ndig$ ${\ddot{U}}berwindung$ des Christentums zum Ziel, weil es der entscheidende Grund des Untergangs der $europ{\ddot{a}}ische$ Kultur ist. Ist Nietzsche Antichrist? Die Antwort auf die Frage ist sehr umstritten, denn Nietzsches Einstellung zum Christentum ist ambivalent. Freilich fokussiert Nietzsche seine Kritik nicht auf den Religionsstifter selbst, sondern auf den Apostel Paulus. In den verschiedenen Phasen seines Werkes erscheint Jesus in unterschiedlicher Weise. Er lehnt die Person Jesus nicht $grunds{\ddot{a}}tzlich$ ab, negiert aber den 'Typus' Jesus, z. B. als 'Idiot' und 'decadent'. Paulus ist der entscheidende Antipode $f{\ddot{u}}r$ Nietzsche. Der Apostel Paulus ist der wahre $Begr{\ddot{u}}nder$ des Christentums und der Sklavenmoral der Christen. Der vorliegende Aufsatz gibt Antworten auf die Fragen: Erstens, was das Christentum $f{\ddot{u}}r$ Nietzsche ist. Zweitens, wie Karl Jaspers Nietzsches $Verh{\ddot{a}}ltnis$ zu Jesus und Paulus besonders in Nietzsche und das Christentum beurteilt. Drittens, welches Problem die Interpretation von Jaspers besonders in Bezug auf seinen Begriff des 'Umgreifenden' hat.

• Journal of Korean Philosophical Society
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• v.142
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• pp.75-97
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• 2017

This study purpose is to discuss critically the conception of history in Hegel and Marx by drawing on Merleau-Ponty's existential theory of history, finishing with concluding remarks. Merleau-Ponty insists that history is always history experienced. This thesis is his own principle in investigating human history. From this perspective, he begins to flesh out problems with history which Hegel and Marx had understood idealistically and materialistically respectively. He criticised that if Hegel grasps history in terms of teleology, he failed to explain the source and origin of historical meaning from which history makes sense. He failed to think that what gives history meaning comes from embodied consciousness. This means that history is not made of dialectical thinking. The thing is different from such an imaginative construal. History as it stands is not like that. It is not running around like Hegelian dialectical thinking. Marx understood historical behavior wrongly when he explained class struggle in terms of productive relations. He disregarded how class was sedimented or embodied in the minds of proletarians. Owing to this, Marx could not suppose that class consciousness is determined not causally or externally but by incarnated experience. It is affected in so far as it is affected by somebody, that is, the worker. At that moment only Class consciousness begins to work. Marx did not catch sight of this hidden fact.

• Journal of Korean Academy of Nursing
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• v.26 no.4
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• pp.759-767
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• 1996

This study was done to provide an understanding of nursing in relation to the existential philosophy of the West and Buddhistic philosophy, It examined how human beings and death are interpreted and understood in existential philosophy as well as in Buddhistic philosophy. Then the study suggested that nursing should focus on helping the sufferer to find meaning and a sense of responsibility in his or her existence. When people have the opportunity to realize certain important but painful truths about their existence, they develop internal strength and control of their lives. Just as people learn to face their being, so can they come to terms with their non-being. According to the causal process in Buddhism, Human Being is not always annihilation of self. Therefore, birth, aging, disease and death go through the process of natural change and it is the appearance of human existence which is inherent in the health of every human being. To promote our health we must gain an insight about this phenomenon. This study viewed nurses' clients as 〈good friend〉 rather than 〈patient〉 which focuses on a disease-oriented concept. The concept of 〈good friend〉 views nurses' clients as active participants to create their life and as responsible persons in a constantly changing life. The study also examined the concept of recovery which means to come back to the previous healthy state and it suggested that the concept of recovery should be changed to 〈good change〉, because in existential philosophy, human beings are viewed as never going back to the past but moving on to the future by creating their existence. This study also suggested that nursing should help 〈good friend〉enlighten their existence to be free from pain and death and to get control over their existence.

• Journal of Korean Philosophical Society
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• v.126
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• pp.53-78
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• 2013

It is generally accepted that the political philosophy of Merleau-Ponty is called western Marxism or existential phenomenological humanism. I would like to examine and orientate his political theory in detail in terms of embodiment. In what follows, I criticize its own conception of subjectivity as a philosophical basis of traditional politics from perspective of Merleau-Ponty's bodily phenomenology. In turn, alternatively I discuss Merleau-Ponty's basic idea of subjectivity. By drawing on his unique clarification of it, I approach and appreciate politics through the flesh. With the result of it, the embodiment of violence which is the permanent problem of politics is explained and disclosed distinctively. In conclusion, I might suggest what could be implicit in Merleau-Ponty's politics of flesh for Korean contemporary political issue i. I hope you relearn how to see political life in this paper.

• Journal of Korean Philosophical Society
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• v.117
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• pp.85-111
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• 2011

Topics with which chis paper deals are as following; (1)Zizek's interpretation of Rothko's painting, (2)Lacan's gaze and picture, (3)the real as object a, (4)primal jouissance and death-drive, (5)a new identity of man-emptiness in Zizek, (6) existential level and existential conflict, (7)a variety of meanings of emptiness, (8)transpecsonal drive and meditation, (9) the different Real-Emptiness, (10)Rochko's painting and transpersonal drive.

• The Journal of Korean Philosophical History
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• no.30
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• pp.7-36
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• 2010

Cho Gwang-jo(趙光祖, 1482-1519) was the moralist who had the purest conscience and aimed the devoted politics among many fellow Confucianists of Chosun Dynasty. He even criticized his teacher who was in his late forty years for not being able to control his emotions when he was just a teenager. That is to say, he was the one who have kept his cold reasons for entire life. Nevertheless, as mentioned before, Cho Gwang-jo was very faithful to his emotions and also very honest. We find that he was definitely emotional. He demanded to change the relationship between the king and the courtier to the one between the father and the son with humane communication. He expressed his mind and emotion he had used to have at the moment of his death: he loved his king just as he loved his father. However, the king, Joongjong, was indifferent at the human's emotion as if he was a senseless figure. That was the saddest frustration and grief he had. However, his grief did not remained just as the mere grief but again survived as the hope for the survivors and descendants with the big echo. In this respect, his gried did not just end as the grief but it can be said that it even revived itself as the strength and courage. Then, Cho Gwang-jo's life as a human being was never a failure. Moreover, his grief and agony did not just remained as the vain emotion and sadness.