• Journal of Korean Philosophical Society
• /
• v.141
• /
• pp.203-224
• /
• 2017

In Laozi Tao(道) is not only the universal law of all existence but the eternal law of morality. In Laozi Tao as the eternal law of morality is the absolute criteria of value-judgement. In this respect in Laozi Tao is the perfect value or the absolute criteria of value-judgement. And so someone can evaluate Laozi's perspective on the theory of value is value-absolutism. Nonetheless, Laozi allows all theories of value in Laozi. Laozi's thought on the value is indifferent to what kind of value one has. But Laozi's ideal of the theory of value is value-universalism through Tao as the absolute criteria of value-judgement. So in Laozi the perspective on value is the universalization of value-absolutism. In Laozi, the medium of value-universalism is being of Sage(聖人) and all human's inpersonation of Teh(德). If this two conditions fulfilled, all human beings can reach the state of "subtle identification(玄同)" and can be sages, and value-universalism take the form of valuelessism.

• Korean Journal of Logic
• /
• v.8 no.2
• /
• pp.109-141
• /
• 2005

In this paper, I raise an objection to "sensitivism" about "know", according to which knowledge ascription is sensitive to contexts of utterance or subjects. While Peter Unger once proposed insensitivism about "know" in terms of insensitivism with respect to absolute terms, David Lewis provided sensitivism about "know" in terms of sensitivism with respect to absolute terms, on the common ground that "know" belongs to a class of absolute terms. On the one hand, I object to Unger-style insensitivism about 'know,' for, I claim, we have reason to opt for sensitivism rather than insensitivism with respect to absolute terms in virtue of the maxim that I call "semantic razor." On the other hand, I also object to sensitivist approaches to "know," for, on reflection, there is such a deep difference between "know" and absolute terms (or, sensitive terms altogether) that "know" cannot be taken to sensitive to contexts as opposed to absolute terms (or, sensitive terms altogether). These claims jointly indicate that "know" should be thought of as an insensitive term even though sensitivism has enjoyed wide acceptance in many other cases.

• The Science & Technology
• /
• v.28 no.10 s.317
• /
• pp.14-15
• /
• 1995

현대인들은 3백년 전 뉴턴이 축성한 기계론적 절대결정주의 세계관 속에서 살고있다. 과정보다 결론을 중시하는 사회는 뉴턴의 물질만능주의적 세계관의 소산이라고 할 수 있다. 현대사회는 뉴턴의 세계관으로부터 서서히 탈피해야 한다.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.131-149
• /
• 2016

The main purpose of this paper is to inquire into Johnson's defence of naturalistic ethics, and show how it could escape the intractable conundrum that has bothered moral philosophy ever since the early 20th century. Johnson shares the deconstructivist stance in claiming that moral theories are largely metaphorical constructs, and thus their claim to absoluteness is ungrounded. However, Johnson breaks with deconstructivist philosophers by offering a need for a constructive inquiry into "moral understanding." Then, Johnson's recent discussions are more concerned with moral fundamentalism in which he argues, is not only cognitively incorrect but immoral. It is incorrect in that it relies on the false assumptions on human cognition, and is immoral in that it shuts off any moral discussions. Instead, Johnson sees moral experience as a matter of moral deliberation in which we attempt "dramatic rehearsals" in Dewey's terms. Johnson's constructive offer in moral philosophy reminds us of "the size of moral theory," which fits human moral understanding as an embodied being, and this presents a third constructive way over the dichotomous conundrum of moral philosophy between traditional absolutism and nihilistic deconstructivism.

• Journal of The Korean Digital Architecture Interior Association
• /
• v.10 no.3
• /
• pp.47-52
• /
• 2010

This study aims to compare the Malevich's 'non-objectivity' and Mies van der Rohe's 'almost nothing'. K. Malevich who, as a painter, was a pioneer of abstract art and an initiator of Suprematism, was sought an ultimate value of art to non objective world, namely non of consciousness or a world of a non-being, In the same way, 'Mies van der Rohe was also sought for architectural space of non objectivity, as non of objective, being introduced 'less is more' or 'almost nothing' to architectural space.

• Journal of the Korea Fashion and Costume Design Association
• /
• v.24 no.1
• /
• pp.99-112
• /
• 2022

This study analyzed how Kruchenikh's opera, "Victory over the Sun", performed in Saint Petersburg, Russia, in 1913, contributed to the birth of Malevich's Suprematism in 1915, and how the forms and features of the costumes were expressed in the opera's content. The results of the study are as follows: First, the theoretical background of the opera, "Victory over the Sun" was limited to Suprematism and non-objective art, which was divided into analytical cubism, cubo-futurism, and Uspensky's four-dimensional concept of space. Second, to reveal that Suprematism, appeared in the form of non-objective abstract art, was possible with the set and costume design of "Victory over the Sun," the set design was analyzed. Third, to reveal that Malevich's Suprematism was influenced by "Victory over the Sun," the study considered the characteristics of Suprematism in "Victory over the Sun". Finally, Malevich's Suprematism art costumes expressed in "Victory over the Sun" were divided into geometric spatial structures, images of black & white, mechanical human images, and images of warriors and the characteristics of each costume were considered. Malevich's "Victory over the Sun" showed a significant impact not only on the birth of Suprematism but also on the development of the non-objective art & costumes.

• Proceedings of the Korea Society of Design Studies Conference
• /
• 1999.05a
• /
• pp.94-95
• /
• 1999

문화의 발전과정에서 새로운 문화창조의 한계에 도달하거나, 대공황이나 세기말처럼 퇴행적 상황에서는 복고주의가 나타나는 경향이 있다. 한국도 절대적인 경제침체의 영향으로 복고주의적 경향이 일상생활뿐만 아니라 문화전반에 유행하고 있다. (중략)

• Agrochemical news magazine
• /
• v.23 no.7 s.180
• /
• pp.18-19
• /
• 2002

• Journal of Korean Philosophical Society
• /
• v.123
• /
• pp.111-134
• /
• 2012

The article aims to elaborate on the fundamental insights of Hegel's political philosophy from a 'public freedom theory and public philosophy' perspective. The article is based on the understanding that Hegel's theory of freedom desires public freedom, and explains the contemporary meanings of the theory of freedom. The article critiques two subjects based on the interpretation of Hegel's public philosophy-the first is atomistic individualism and the other is the absolute alterity theory supported by Levinas and Derrida. In other words, through this article the author emphasizes that Hegel's public freedom theory clearly illustrates the limitations of atomistic individualism, and goes on to provide a subject theory that includes a dual/multiple theory on 'the other' that is distinct from the Levinas-Derrida approach.

• 한국호스피스협회지
• /
• s.91
• /
• pp.4-7
• /
• 2006

윤리란 인간이면 누구나 지켜야 할 도리를 말하며, 비 윤리라 함은 정상적인 범주를 벗어나는 행위를 지칭한다. 문제는 사람에 따라서 정상의 범위가 다르다는 점이다. 사람마다 저마다의 가치관이 있고 자라온 배경이 있기에 윤리적이냐 비윤리적이냐의 기준이 때론 모호할 수가 있다고 본다. 대다수의 종교인들은 변하지 않는 윤리적기준이 있다고 믿기에 다분히 절대주의적 관점을 가지고 있으며 상황주의자들은 이 세상에 절대란 존재하지 않으며 상황에 따라 얼마든지 선악의 기준이 달라질 수 있다고 신봉하고 있다. 우리는 이러한 다양한 사람들이 함께 사는 세상에서 모두가 공감할 수 있는 윤리적 기준을 모색하여 이를 공유함으로써 적절한 윤리적 가이드라인을 만들어 내는 것이 시급한 일이라 생각된다.