• Journal of the Architectural Institute of Korea Planning & Design
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• v.34 no.4
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• pp.95-102
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• 2018

In this study, existential thoughts in Frank Lloyd Wright's notion of nature were investigated. Wright, a modern architect, presented the idea of creating organic architecture in harmony with nature. His naturalistic romanticism is considered to be the original inspiration for his concept of organic architecture. However, his understanding of architecture in harmony with nature stems from existential ideas in his notion of nature, including humanity. The proposed study analyzes his existential beliefs through his speeches and writings in four categories-love of nature, thoughts of abstract and concrete, nature as being intrinsic and "becoming," and thoughts on science and art. Our analyses reveal that, on the one hand, Wright was inspired by thoughts of naturalistic romanticism born from his disillusionment with city life and an urge to seek life in nature, while, on the other, he also believed that real nature is intrinsic to humans and manifests itself in the very core of their being. He sought to unite humanity, as the interior of nature, with its physical environment, as the exterior of nature. His notion of nature is a "becoming" one that changes with time and space, and varies based on individual humans. In line with these thoughts, Wright sought to create forms not only with respect to mathematical dimensions, but also in consideration of human significance. He considered art and architecture to be born out of an integral thought as a process of humanization. To him, nature is interpreted by humans.

• Proceedings of the Korea Contents Association Conference
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• 2015.05a
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• pp.405-406
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• 2015

본 연구는 장용학과 손창섭을 중심으로 고찰하였다. 연구된 바 얻어진 결론을 요약하면 다음과 같다. 장용학의 <요한 시집(詩集)>은 '자유'의 의미가 '성실한 삶'으로 이어지는데 이는 싸르트르의 직접적인 영향이 있었던 것으로 보인다. 손창섭의 <미해결의 장>은 '광순'이를 통해 부조리한 현실을 고발한다는 측면에서 까뮈의 영향이 간접적으로 나타난다고 볼 수 있다.

• Korean Institute of Interior Design Journal
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• v.19 no.1
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• pp.158-168
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• 2010

The purpose of this study is to analyze the concept of 'individual' found in architecture of British Archigram Group. Although many critics and historians have judged Archigram as a simple technocrat, the concept of individual employed by Archigram since their Living City Exhibition undermine their representational works. Archigram's concept of individual was basically influenced by the European historical context since the Renaissance and at the same time by the philosophy of existentialism. Since Archigram proposed their individualistic trend In the Living City Exhibition, they have created many individualistic architecture such as Living Pod, Cushicle, Suitaloon, etc. Through these experimental projects, Archlgram's concept of individual did not intend to get rid of the society itself, but to form a society based on the individual autonomy and on the interaction between individuals. In the city of Archigram, there was ultimately the new symbiosis between individual units and this symbiosis completed new world.

• Korean Institute of Interior Design Journal
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• v.24 no.3
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• pp.186-196
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• 2015

This research comprehended the fundamental cause of elderly nursing home residents' negative feelings of loneliness, depression, fear, and loss of self-usefulness as existential issue, since they already went through loss, death of loved ones, geriatric disease and disability. The purpose of this research is to explore how existentialism and existential psychotherapy theory of Irvin D. Yalom can be applied to nursing home environment design, and to suggest design directions. Based on his framework of human's ultimate interest, death, freedom followed by responsibility, isolation, and meaninglessness, interior design suggestions and applicable spaces were presented. Four cases from Australia, Denmark, Japan and Korea were analyzed according to design suggestions to grasp the current situation and to draw further proposition. The conclusions are as follows. (1)Environment should support nursing home residents to resolve existential issues. (2)Death is the least supported issue on all of the cases. Environmental elements that can induce residents to think and discuss on death, hospice program and space for memorial service is necessary. (3)Regarding to freedom, the environment should support resident's disability to maintain independence as much as possible and residents autonomy and decision should be respected. Single/double rooms, motorized bed, free and safe usage of kitchen and garden are necessary. (4)For isolation, Space and time for meditation should be provided. (5)To find meaning of life, environment should support residents in both physical and cognitive aspect so that they can contribute to others. Space for hobby is necessary for continued creativity and self-realization.

• 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.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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• no.99
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• pp.69-100
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• 2012

Die Gegenwart steht den Tatsachen der Gewalt gegenüber. Wesentlich destruktive Techniken können den kollektiven Tod des Menschen als Gattung produzieren. Die Destruktivität dieser Techniken ist durch Skeptizismus geistesgeschichtlich gerechtfertigt. Ebelings Fundamentalpragmatik ist Reflexionstheorie der widerstandsfähigen Vernunft, welche einer Sozialisierung derjenigen Gewalt widersteht, die in einer gegenwärtigen Aussicht auf universale Selbstdestruktion des Menschen Tod produziert. Selbstbewußtsein (Apperzeption) ist bei Kant Selbstbewußtsein in Gegenstandsbewußtsein. Mit kritischer Auslegung von Kant zeigt Heidegger endlich, daß der Tod der Selbstbeziehung des konkreten Daseins als des In-der-Welt-seins gehört. Aber seine existenziale Analytik berücksichtigt nur individuelles Dasein zum Tode und vernachlässigt die Allgemeinheit des menschlichen Todes bzw. die dem allgemeinen Untergang widerstehende Vernunft. Apel kritisiert ein solipsistisches Erbe von Kants Bewußtseinsphilosophie und präsentiert ein Argument der Letztbegründung zur Überwindung des Skeptizismus. Aber seine Transzendentalpragmatik vernachlässigt die Endlichkeit des menschen und zeigt ein Defizit der fundamentalpragmatischen Vereinigung der Vernunft und des Todes. Aufgrund des gegenwärtigen Todesbewußtseins, das Heideggers Todesdeutung transformiert, rekonstruiert Ebelings Existentialpragmatik Heideggers Dasein zu Existenzsubjekt. Seine Fundamentalpragmatik vollzieht diejenige Erstbegründung, die zwischen der existentialpragmatischen Endbegründung des Todes und der transzendentalpragmatischen Letztbegründung vermittelt, und damit bestimmt sie Vernunft als Widerstandsbewußtsein (das bewußte Sein) gegen den Tod. Also ist sie neue transzendentalphilosophische Bewußtseinsphilosophie, die mit der neuen Selbstbestimmung der Vernunft entwickelt wird.

• 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 the Korea Convergence Society
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• v.13 no.4
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• pp.315-320
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• 2022

This study discussed its implications for the meaning in life, which began to emerge through existential psychotherapy in the era of coronavirus infection 19 (COVID-19). In the midst of the COVID-19 pandemic, we are making efforts to live a meaningful life, and individuals and communities are making efforts to find meaning in how to live a meaningful life. Humanity has a premise for a peaceful life, and since the past, interest in the meaning in life has continued. The deadly virus called COVID-19, which hit the world in December 2019, created stress such as anxiety, alienation, and depression in people, endangering the lives of individuals and communities. Research on the meaning in life was active even before COVID-19, but I think it is necessary to look at the changes in people's meaning in life and how COVID-19 is affecting each individual amid the global pandemic of the virus. In other words, clarifying the meaning of our lives in the era of COVID-19 is a coping to reduce stress and a catalyst to improve the quality of life. This study aims to provide basic research to prepare ways to improve the quality of life in the era of COVID-19 by examining various perspectives and results on the meaning in life.

• Proceedings of the Korea Information Processing Society Conference
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• 2007.11a
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• pp.613-616
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• 2007

기존의 웹 기반 상담 시스템은 상담 설문을 제작 시 매번 웹마스터에게 설문 문항을 등록하도록 요구하여, 즉각적인 상담 설문 제작에 있어 어려움이 많았다. 본 연구에서는 이러한 문제점을 해결하기 위하여 데이터베이스를 기반으로 동적인 상담 문항 게시 기능과 누적된 학생들의 상담 결과를 분석할 수 있는 웹기반 청소년 상담 시스템을 설계하고 이를 실제로 구현하는데 그 목적이 있다. 또한 실존주의적 교육이론에 기반하여 교육 주체간의 인격적 만남에 기반하여 함께 청소년의 문제를 해결할 수 있는 소통의 장을 마련하고자 하였다.