• The Journal of the Korea Contents Association
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• v.18 no.10
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• pp.121-133
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• 2018

This study begins with focus on the public opinion and political views on embracing Yemeni refugees in Jeju. The public opinion is demanding amendment or even abolition of the Refugee Act. The argument opposing Yemeni refugees is persuasive enough in terms of public order and safety, cultural conflicts and economic interests, but it is going against the universal and authentic values that must be pursued by a forward-looking society. It is natural that the power exerting political discretion keeps an eye on public opinion. However, no matter how many people express it, unjustified public opinion must not be a foundation for political decision. This study will examine the shadows of public opinion and related concepts for those reasons, and review Augustine's concept of 'love' as a value to refer to in making a communal decision. Conflicts lead to insecurity and rift. Without sensus communis (common sense), the rift will not be healed. This study raises the need to resolve such conflicting state and seeks insight from Augustine.

• Journal of Korean Philosophical Society
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• v.137
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• pp.81-108
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• 2016

In Medieval and Christian history, disputation between Augustine and Pelagius originated from different perspectives regarding the free-will of humans and the grace of God. This debate has continued throughout the Middle-Ages and the Reformation to date. In this regard, the purpose of this article is to investigate the implication of opposition and disputation between Augustine and Pelagius on today's society. Overemphasis on human capacity and free-will leads to humanism, while the arguments supporting the grace of God can encourage evasion of the ethical obligations of humans. Augustine and Pelagius had opposing views on this subject. Pelagius emerged in the Roman Empire, emphasizing the ethical responsibility of humans with free-will. On the other hand, Augustine argued that human nature and free-will had been damaged. With a pessimistic outlook on human capacity, he emphasized the grace of God. Shocked by the self-indulgence and ethical negligence of the Church of Rome which was the center of Christian nations at that time, Pelagius strongly urged Christians of the Roman Church to take moral responsibility. However, the theology of Augustine justified the status quo of the Roman Church while Pelagius focused on the necessity of an ethical life of humans based on free-will. Viewing Pelagius' strict moralism as a humanist view that emphasizes human capacity and action, Augustine showed strong opposition to such a view and instead emphasized God's grace. Pelagius was condemned as a heretic as his belief in free-will did not follow Augustine's Doctrine of Grace. However, Pelagianism penetrated Christian history and still poses a threat to Christianity to date. Societal corruption and depravity is still prevalent in today's society as it was in the time of Pelagius. South Korea for instance is exposed to serious moral corruption and a lack of social responsibility as shown in the sinking of the MV Sewol in April 2014. For those reasons, Christian society emphasizes Christian ethics and requires an honest leader who will set an example of Christian life. In this light, I want to examine the implications of disputation between Augustine and Pelagius on today's society.

• Journal of Korean Philosophical Society
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• v.116
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• pp.389-410
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• 2010

Augustin wurde sozusagen von der Rhetorik zum Christentum bekehrt. Der einstmalige Rhetorikprofessor (bis 386) distanziert sich von seiner $fr{\ddot{u}}heren$ Kunst. Aber er $kn{\ddot{u}}pft$ als Bischof im vierten Buch seiner weniger bekannten Schrift "De doctrina Christiana" (DDC; abgef. 427) wieder an die antike Rhetorik, speziell an Cicero, an. So wird die augustinische $Sp{\ddot{a}}tschrift$ $f{\ddot{u}}r$ eine antike Rhetorik in christlicher Verwendung gehalten. Es stellt nun die Frage, was Augustin zur $R{\ddot{u}}ckkehr$ zu seiner $fr{\ddot{u}}heren$ Kunst bewegte. Neuere Forschungen sehen in Augustins Werk eine Grundlage der mittelalterlichen Predigttheorie oder einen $blo{\ss}en$ Versuch, die Rhetorik vom Makel des Sophistischen zu befreien. Gewiss ist seine Einstellung zur "leeren Beredsamkeit" der Sophistik eindeutig, aber dies war eine Haltung, die letztlich von allen seinen christlichen Zeitgenossen geteilt wurde und folglich eines geringen Beweises bedurfte. Die Aufmerksamkeit, die Augustins $sp{\ddot{a}}terem$ Einfluss und seiner Ablehnung der Zweiten Sophistik geschenkt wird, kann den Blick $tr{\ddot{u}}ben$ $f{\ddot{u}}r$ seine Rolle bei der $L{\ddot{o}}sung$ eines christlichen Dilemmas aus dem vierten Jahrhundert. Augustin sah die Gefahren einer entgegengesetzten rhetorischen $H{\ddot{a}}resie$. Die $S{\ddot{u}}nde$ des Sophisten besteht darin, dass er die Notwendigkeit des Inhalts verneint und glaubt, nur die forma alleine sei $w{\ddot{u}}nschenswert$. Der gegenteilige Fehler, dem Geschichtsschreiber der Rhetorik niemals einen Namen gegeben haben, beruht auf dem Glauben, dass derjenige, der im Besitz der Wahrheit ist, auch ipso facto in der Lage ist, die Wahrheit anderen zu ${\ddot{u}}bermitteln$. Es handelt sich um eine $ausschlie{\ss}liche$ $Abh{\ddot{a}}ngigkeit$ von der materia. Augustin erkannte eine Gefahr und benutzte DDC dazu, eine Verbindung von Inhalt und Form in der christlichen Predigt voranzutreiben. Nur wenn man daher das Buch als einen Teil der $gro{\ss}en$ Debatte des vierten Jahrhunderts ansieht, tritt seine historische Bedeutung klar hervor. Der Leser ist beeindruckt davon, dass der Autor darauf insistiert, es sei eine Torheit, dem Feind ein $n{\ddot{u}}tzliches$ Instrument zu ${\ddot{u}}berlassen$. Augustin $erkl{\ddot{a}}rt$, dass die Kunst der Beredsamkeit rege in Gebrauch genommen und nicht kurzerhand abgelehnt werden solle, weil sie mit dem Makel des Heidentums behaftet sei. Kurz gesagt, geplant ist das vierte Buch von DDC als eine ratio eloquentiae Christianae.

• Journal for History of Mathematics
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• v.14 no.2
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• pp.55-60
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• 2001

In this paper we introduce three kinds of theory on the origin of the world, the formation theory, the emanation theory and the creation of nothing. Especially through Augustinus, great scholar of patristic philosophy in the Middle Ages, how the relationship between the God and the creature was shown with the concept of the infinity and the finite.

• Journal of the Korean Geographical Society
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• v.43 no.3
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• pp.412-431
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• 2008

The achievements of the medieval mappaemundi should be evaluated on their own terms and in the context of their purpose. Medieval mappaemundi expressed christian world view which reflected Augustinian theology. These Christian world view and Greek and Roman classical geography were combined to form the cultural barkground of the medieval mappaemundi. These maps had a function to organize physical space according to religious principles. The Christian concept of the world as a temporal phenomenon, derived from the simultaneous creation of time and space as described in St. Augustin's theology was represented in these maps. The purpose of this paper is to consider geographic characteristics of earthly paradise expressed in medieval mappaemundi and their cartographic characteristics. For this, firstly, we reviewed medieval Christian scholars' opinions on earthly paradise. Secondly, centered on geographic location and representation method, we examined cartographic characteristics of medieval paradise mapping, Thirdly, we considered the shift of paradise according to chronological change. Fourthly, we examined the reason why earthly paradise disappeared from world map after fourteenth century.

• Journal for History of Mathematics
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• v.30 no.5
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• pp.289-304
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• 2017

The interdisciplinary study explores the discussion of actual infinity between Georg Cantor and Roman Catholic Church. Regarding the actual infinity, we first trace the theological background of Cantor by interpreting his correspondence and major works including ${\ddot{U}}ber$ die verschiedenen Standpunkte in bezug auf das aktuelle Unendliche(1885) and Mitteilungen zur Lehre vom Transfiniten (1887), and then investigate his argumentation for two points at issue: (1) pantheism and (2) inconsistency of the necessity with freedom of God. In terms of mathematics and theology, Cantor defined the actual infinity(aphorismenon) as characterized by (1) the transfinite infinity(Transfinitum) and (2) the absolute infinity(Absolutum). Transfinitum is conceptualized here in mathematical terms as a multipliable actual infinity, whereas Absolutum is not as a multipliable actual infinity. The results imply that Cantor's own concept of Transfinitum and Absolutum is adequate for Roman Catholic theology as well as mathematics including the reflection principle.

• The Journal of the Korea Contents Association
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• v.15 no.2
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• pp.552-566
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• 2015

This paper deals with suicide that has become a serious problem in our society as well as in the world today from a Christian perspective. Historical position regarding suicide is divided into two; some see it as a brave and honorable act and give approval to it, the others view it as act of giving up the life that is given by God and are opposed to it. Though suicides in the Bible are mostly committed to maintain honor, because of Augustin's position it became negative in Christianity, leading to a thought that one who committed suicide goes to hell. Why then people commit suicide? The views of scholars on the cause of suicide are divided into three; biological, psychological, sociological. My position is that though each or all of them contribute to suicide, yet the decisive factor is on how a person reacts to them. Major factor of suicide is how humans as interpretive beings accept the present despair. On the basis of this understanding of suicide and humans, I conclude this paper with three new recognitions as an essential answer to suicide. First, humans are made in God's image and belong to Him, thus their life is precious. Second, Christianity views humans as ones look for the hope in the future as the eternal life. Third, suicide is a violation of the commandment 'do not kill' yet it is not an act of sin but a disease that needs to be cured. To achieve this Christianity must not only spread the idea of respect for life and also run suicide prevention center every city.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.4-23
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• 2020

This study examines the universal meaning of the roof-end tile, our cultural property, and especially focuses on an ontological interpretation of the "Smile of Silla" roof-end tile. In addition, the problem of good and evil read here is considered in connection with the universal problem of philosophy. The issue of good and evil is a theme in philosophy, theology, religion, and culture that will endure throughout human history in both the East and the West. Augustine and Schelling inquired deeply into the source of evil and obtained an answer to this question based on their methods, but their answer is not universal or absolute, or an answer that applies to everyone. This is because the issue of good and evil possesses both a direct relationship with every human being and a characteristic that will remain unresolved. That is to say, the metaphysical question regarding the source of evil will always be one that is open. Nietzsche, however, repudiated the morals handed down through Socrates and Christianity, and urged that we reside "beyond good and evil." This brief review argues that good and evil exists in the form of a being in itself, whether it is within our grasp or not, and reveals that good and evil is more "this-worldly" than it is "other-worldly". The roof-end tiles with facial markings passed on to us also presuppose that evil is in full force in this world and exerts its influence. This review taps into several folk methods for coping with the existence of an invincible evil that surpasses human capability and contemplates the extraordinary and creative ideas of the Silla people through their "Smile of Silla" roof-end tiles with facial markings that were used to counter evil.