• Journal of Korean Philosophical Society
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• v.142
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• pp.241-263
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• 2017

The purpose of this paper is to investigate Toegye's simhak in relation to spiritualism. In general, we call Chu Hsi's learning "lihak" (the learning of principle) while Wang Yangming's learning is described as "simhak" (the learning of mind). However, we sometimes call Toegye's learning "simhak" in spite of his respect for Chu Hsi's philosophy of li. Toegye's simhak is different from Wang Yangming's. Nonetheless, Toegye too, highlighted the existential meaning of truth. Toegye regarded simgyung (the book of mind) as one of the most important classics for self-cultivation. As is well known, Toegye's main concern was concentration on mind and heart cultivation. Toegye understood li as a spiritual being, which can actualize itself. The goal of simhak is to become a sage. For a sage, there is no contradiction between moral norm and human desire. To become a sage, Toegye developed the theory and practice of mind cultivation. Toegye's simhak has some common characteristics with Louis Lavelle's philosophy of spiritualism. Both Toegye and Louis Lavelle lay great emphasis on self reflection and spiritual life. In particular, Toegye developed the concrete method of mind cultivation. In the 21st century, human beings are confronted with spiritual crisis in many aspects. Toegye's simhak can be advanced as useful wisdom to keep one's mind in a peaceful and harmonious state.

• Journal of Korean Philosophical Society
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• v.105
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• pp.351-372
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• 2008

This Thesis is the study on the corresponding relations between Kierkegaard's existential stages and the forms of despair. the subjects of Kierkegaard's philosophical psychology are despair and anxiety. He studies the forms of despair in Sickness Unto Death, and anxiety in The Concept of Anxiety. He seeks to elucidate the human existence by way of the psychological inquiry on despair and anxiety. I will primarily study Kierkegaard's concept of despair in order to make out his understanding of human existence and, then, inquire into his concept of anxiety supplementarily. Until now, many studies on Kierkegaard's concept of despair have been carried out mainly focusing on his Sickness Unto Death. Of course, those studies focusing on his Sickness Unto Death are meaningful in a sense, but have a limit of abstract understanding, since Kierkegaard argues many forms of despair abstractly through the ontological form of the self which is constituted by the opposing constituents such as necessity and possibility. In order to understand his abstract explanation about despair, I think, we have to compare various modes of existence and the forms of despair which are portrayed in Either/Or and Fear and Trembling. Therefore, I will enquire into his seemingly unrelated works synthetically and elucidate his understanding on the relation of the forms of despair and the stages of existence.

• Cross-Cultural Studies
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• v.47
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• pp.191-216
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• 2017

Among 20th century Western ideologies (Western civilization), existentialism is a spirit of the times to restore humanity as rationality and advanced technology have driven mankind to impoverishment and death, experiencing the First and Second World War, Great Depression, Fascism and the Spanish Civil War. In his literature, $Andr{\acute{e}}$ Malraux records his existential agony of how mankind lives and faces death by questioning the fateful life and death of characters. For Malraux's characters, the absurdity of existence related to the human identity means self-examination. Malraux explores existential consciousness and actions of characters in the presence of a concept known as death relative to terror, revolution, and adventure. Malraux deftly addresses the concept of death in his literary works, and it has being emphasized as a central subject for philosophical speculation. In Les $Conqu{\acute{e}}rants$(1928), La Voie Royale(1930), La Condition Humaine (1933), L'Espoir(1937), Malraux suggested a philosophical thesis of the meaning of life through characters in tragic situations, and sought out the consciousness of being and the existential meaning through how the characters control their fate. Malraux, in such a tragic perspective of the world, portrays humanity, affirmation of life, and characters' consciousness and actions in denying death. The agony of death triggers escapist behavior such as having unpredictable instinctual desires such as gambling or smoking opium, but these are desperate struggles to flee from frustration and related to the question of one's existence. What is always emphasized with respect to Malraux's existentialism is the tragic metaphysics of the inevitable destiny of the human condition eventually leading to the question of how humans ultimately confront death. But as characters unite in times of war, revolution and adventure in the novel, such cooperative actions symbolizes a keen sense of solidarity reflecting a camaraderie that transcends individualism. Fellowship among people who voluntarily gather for the common cause of philanthropy and restoring humanity is possible because of the underlying human greatness to sacrifice for such a noble cause. Therefore, Malraux's camaraderie includes the victory of existentialism in creating a world of humanism.

• Journal of Korean Philosophical Society
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• v.148
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• pp.291-326
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• 2018

The present lecture aims to discuss Nietzsche's critique of metaphysics, religion and morality through the affect. Nietzsche's philosophical attempt for the existential health of man made possible by the affirmation of the earth as a world of realistic life. The affirmation about the nascent Earth means that one feels the world as a world of pleasure. But metaphysics and religion have imagined the earthly world of this world as a place against lust. That is, metaphysics and religion suppress the actual affect of man. From the aspect of metaphysics, religion and morality, the human affect is dangerous. But according to Nietzsche, affect is the basic condition revealed by man's nature. The present lecture aims to discuss Nietzsche's critique of metaphysics, religion, and morality in the guide to his concept of affect.

• Journal of Korean Philosophical Society
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• v.130
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• pp.135-159
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• 2014

This article has the purpose of clarifying that Rollo May's existential psychotherapy is based on Kierkegaard's concept of anxiety in philosophical aspects. May makes use of Kierkegaard's concept of anxiety to establish his own existential psychotherapy. May points out that Freud's concept of anxiety is too technical in comparison with Kierkegaard's concept of anxiety. Freudian theory accepting anxiety as the cause of repression overlooks the importance of human relationship which brings about repression. May mentions the presence or absence of object to distinguish fear and anxiety. Kierkegaard and Freud also mention that the presence of object is called fear and the absence of object is anxiety. May interprets anxiety ontologically. Succeeding Kierkegaard's comment on nothing/non-being, May insists that anxiety is the experience of Being affirming itself against Nonbeing. May interprets Kierkegaard's concept of freedom as the possibility or potentiality in terms of similar meaning. May argues that Anxiety is the situation when faced with the problem which human being will achieve his potentiality. Kierkegaard's concept of freedom is also associated with sin at the same time as the freedom associated with anxiety. Succeeding this, May discusses the relation of guilt feeling and anxiety is the flipside of the coin. He understands that guilt feeling is not a pathological symptom but an evidence of the human being's possibility. Kierkegaard's The Concept of Anxiety has a sub-title which is 'a simple psychologically orienting deliberation on the dogmatic issue of hereditary sin'. This shows that he understood the relationship between anxiety and guilt as dilemma that can not be separated. Through this study, I want to clarify that May's concept of anxiety which is the most important concept in his existential psychotherapy, is derived from Kierkegaard's concept of anxiety.

• Journal of Korean Philosophical Society
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• v.123
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• pp.209-244
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• 2012

In this paper I undertake to define what is mind, as a partial project of the philosophical foundation of the Mind Humanities. To this end I ask myself, where can be found the field, to which the various or whole psychological concepts and discourses generally relate, and then I identify the correct field to be the field of existential activities of human beings as being-in-the-world. When human beings as being-in-the-world live their lives, her life is built up out of the internal biological activities, the worlds of space and time, and actions. While the various scenes of individual life of man produced by a dynamic coordination of those worldly components, the basis of the mechanism of that coordination is explained by a biological model of self-sufficiency system that I developed here. On the basis of this model, I show step by step, how and through which (logical) way organisms configures their living, as it is. With respect to those steps of the life-construction of the organism, or in light of each step corresponding to each configuration, I construct different types of mind, i.e. impulsive mind, manipulative mind, meta-mind, collective consciousness/mind and finally personality, while every mind is further subdivided. Finally, I define mind, in light of its function in human life and with respect to the generalized sense of the whole processes as outlined above, as an organ which weaves (above mentioned) worldly components to Dasein, and sublimates and expands it to a better living.

• Journal of Korean Philosophical Society
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• no.116
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• pp.79-103
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• 2017

According to Heidegger, the world is disclosed in dependence on Dasein, whose existence is different for each of us. Then it is questioned how the common world can be established in spite of the individual existence of Dasein. After reviewing the preceding researches on this question, I would like to elucidate the individual and common world-disclosure based on Heidegger's lecture in 1928/29. Heidegger, in this lecture, has a vast discussion of the relationship between the common being (Mitsein) and truth. According to him, since truth is essentially communal so that it can not be privatized by individual Dasein, the space of truth encountered by a Dasein is already open to all other Dasein. The fact that the space of truth held by each of Dasein is open to all others implies a common open area that encompasses it. And this common open area is no different to the world. The world is already ontologically disclosed in common, and on the basis of this common world-disclosure, each Dasein discloses its own world according to its life history and situation.

• Journal of Korean Philosophical Society
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• v.146
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• pp.25-48
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• 2018

Starting from common sense that happiness is a state where needs are satisfied, this paper suggests the intelligence and the virtues for democratic citizens. The fact that human beings exist, relate to each other, and undertake activities which can become of moral worth when joined by autonomy, equality, and responsibility, respectively, is explained. It is also discussed that happy citizens should be able to exist autonomously in the face of political power, make an equal relationship with political power and fellow citizens, and undertake responsible activities. Lastly, it is suggested that happy citizens should be able to understand the plurality of value-contents, the similarity of value-forms, and the possibility of value-realization, and then be equipped with self-respect, mutual respect, and law-respect.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.69-97
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• 2021

'Déconstruction' is a system of thought that induces the emergent property that characterizes contemporary philosophy. The tradition of ancient Greek philosophy evolved over and over again, giving rise to the Renaissance and Enlightenment. It seemed to have reached its end under the historical perspective of modernity. However, contemporary philosophy wanted to see more possibilities through the deconstruction of modern philosophy. If modern philosophy dreams of a strange cohabitation between God and man with the humanistic completion of Plato's philosophy, modern philosophy rejects even that through deconstruction. Although Plato's classical metaphysics is a stable system centered around the absolute, it is ultimately based on God and religion. Under that system, human autonomy is only the autonomy bestowed by God. Contemporary philosophy is one of the results of efforts that try to begin philosophy from the original human voice through deconstruction. Instead of epistemology dependent on metaphysics, they wanted to establish epistemology from human existence and realize the best good that would set humans free through deconstruction. As such, it is no mistake to say that deconstruction is also an extension of the modern topic of human freedom. Deconstruction and human freedom act as one body in that the two cannot be separated from each other. Oddly enough, Daesoon Thought, which seems to have religious faith and traditional conservatism as main characteristics, has an emergent property that encompasses modern and contemporary times. The period of Korea, when Kang Jeungsan was active and founded Daesoon Thought, has an important meaning for those who have a keen view of history. Such individuals likely think that they have found a valuable treasure. This is because that period was a time when ideological activities were conducted due to an intense desire to discover the meaning of human freedom and envision a new world without copying the ways of the West. Instead they looked to face internal problems and raise people's awareness through subjectivity. In other words, the subtle ideas created by Korea's self-sustaining liberalism often take the form of what is commonly called new religions in modern times. Among these new religions, Daesoon Thought, as a Chamdonghak (true Eastern Learning), aims to spread a particular modern value beyond modern times through the concept of Haewon (the resolution of grievances) that was proclaimed by Jeungsan. The Haewon espoused in Daesoon Thought is in line with the disbandment of modern philosophy in that it contains modernity beyond modern times. First, Haewon means to resolve the fundamental resentment of human existence, which arose from Danju's grievance. Secondly, Haewon in Daesoon Thought encompasses the Haewon of the Three Realms of Heaven, Earth, and Humanity centers on a Haewon-esque style of existence called Injon (Human Nobility). Haewon in Daesoon Thought can be understood in the same context as Derrida's philosophy of Deconstruction. Modern deconstruction attempts to expose the invisible structures and bonds within human society and attempt to destroy them. In a similar way, Haewon endeavors to resolve the conflicts among the Three Realms by releasing the bonds of fundamental oppression that hinder the Three Realms of Heaven, Earth, and Humanity.

• Industry Promotion Research
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• v.5 no.2
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• pp.41-50
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• 2020

WIn Korea, the rapid rise of elderly population and dementia prevalence resulting from the unprecedently rapid aging in the world is being emerged as a serious social issue. Caring the elderly with dementia is a different way from a general life and is a world which new cultural existential relationships are interlaced from the relationship viewpoint. From this aspect, the psychological matter of family caring a demented elderly needs to be studied for existential understanding in depth and fundamentally. This study focused on in-depth understanding and description of the stress phenomena experienced by family caregivers with a demented elderly based on Giorgi's method among phenomenological research methods and using existential group counseling techniques. Total 8 sessions of existential group counseling were conducted. This study drew out the outcomes(emotional stress, psychosocial stress, time-dependent stress) of participants' self-awareness experiences by applying 4 steps of Giorgi's phenomenological research methodology based on the Existential Philosophy to participant's intensive statements about stress of family caring a demented elderly drawn out of the existential group counselling sessions. It is hoped that understanding the pain of the supporters who cannot express their own pains through the research results and their self-help group counseling activities will become active, contributing to the health of our society which is about to enter post-aged society.