• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.39-63
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• 2023

Modern medical science tends to categorize addiction as a kind of disease, but a Taoist world-view would not consider addiction to be a disease. Taoists do not have a concept of addiction as an eternal substance. Within the Taoist world-view, human beings are meant to live in harmony with the transformative cycles of nature. Human beings achieve self-realization through balancing themselves with nature. This is what is meant by Self-Realization in Harmony with Nature. There is no disease known as addiction when one's life is in harmony with nature. There are two main principles in the Taoist medical worldview. First, is the theory of correspondences. This theory of correspondences is the foundational to Taoism's value-neutral world-view wherein humans are seen as working together with Heaven and Earth in correlative relationships to create harmonious societies. Second, is the principle of harmony and balance in the Universe. One creature can be in harmony with other creatures and learn to appreciate the interconnectedness of all living beings. Survival of the forest is vital to the survival of natural harmony, balance, morality, and environment. The vitality of the human body depends on the movement of Qi energy. According to the principles of Korean traditional medicine, all human problems stem from the mind. There is no madness, no illness, no tempting fate, and even no death outside of what stems from the mind. Within the human body, there are two principles behind energy systems: harmony and balance. When human beings achieve the state of homeostasis, they obtain Qi flows which are associated with the various organs. In doing so, they can always maintain a healthy state of life in accordance with the cosmic rhythm. Taoist philosophy contains advice that prevents addiction. Empty your mind of all thought. Let your heart be peaceful. Finally, all worries are washed away by the cosmic wave.

• Cartoon and Animation Studies
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• s.50
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• pp.299-325
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• 2018

Humans have made a third person over a long history and differentiated them from each other. Discrimination of 'us' and 'them' has led Derrida to make works to look upon the human nature towards animal strangers. This study tries to examine upon the expansion of animal strangers by focusing on 'The Animal That Therefore I am.' Furthermore, the research asserts to pay more attention to animal strangers by looking at his works of how modern people think about animals in the current society. Derrida expresses his 'humiliation' that he felt when he faced his cat after a shower. This emotion brings up the topic that was neglected in the conventional wisdom and casts doubts on this. This emotion of humuliation is only felt by humans, and he explains this is one way of feeling like a 'human.' The researcher therefore focuses on the 'experiences of humans' and looks at the ambivalence of humans in culture and the irony in natural animals. This perspective criticizes Speciesism, which considers people other than oneself able to be suffered. This view also tried to escape anthro-pocentrism and looked at the animals on their own. This study examines current animal strangers with theories of Donna Haraway and Jane Goodal, and analyzes Derrida's artworks with Susan Sontag's philosophy. This aims to lead to a conclusion of how to reach an optimal relationship between human and animal. By focusing on Derrida, who has not been highlighted yet in this country, hopes to create effective communication between human and animal by explaining his artworks through new philosophy of animals.

• (The)Study of the Eastern Classic
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• no.37
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• pp.411-439
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• 2009

Fu-Shan(傅山, 1607~1684) was a progressive actualist between the late Ming(明) dynasty and the early Qing(淸) dynasty. He regards the intellectuals at that time as scarecrows leaned on the empty and exaggerative moral philosophy which the neo-confucian of Song(宋) dynasty established. He thinks that the neo-confucian discussion cause harmful side effects, disregarding the utility side and the variety of the actual world. His thought becomes known all in political thought and literature. He asserts that the neo-confucian ideas provides the logical frame which regulates the actual world and creates a kind of absolute moral ideology. Therefore he insists that the Saint in the true sense of the word consequently is the social reformer and revolutionist who exposes the irrational elements of society. He insists that literature also must be able to express vividness of the actual world. He thinks that genuine literature must have creative contents and find one's own free wild way. He asserts that old literary style from the mimicry is the act which goes against human natural. He thinks that the writing must be able to express the actual world.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.221-247
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• 2020

This paper examines the meaning of Pyeongsari, the main stage of the novel 'Toji (Land )' and the original experience space engraved in the lives of the characters and suggests the direction of Pyeongsari as a 'Toji (Land )' content platform. Pyeongsa-ri, an imaginary space in the novel, starts from the background of the original work and turns into a representative tourist space for Ha Dong-gun. However, it is necessary to provide cultural experience-type contents that visitors can experience in person. In the original work, Pyeongsari is an ideal community and a symbol of the Korean modern history of suffering and pioneering. Therefore, taking advantage of this meaning, it is necessary to prepare a cultural experience space that shows Confucian culture, women's labor culture, and shamanic culture to draw on visitors' experiences. In addition, the app should be developed in connection with transformed works that have been the driving force behind the reorganization of Pyeongsari, and education and experience spaces using augmented reality are provided on the web. This interaction between digital and reality makes the meaning of the original or transformed works contemporaneous, while contributing to the visitor's own experience. In addition, through this, Pyeongsari can evolve into a cultural experience content platform that reflects the meaning of Korean culture and life. This paper is significant in that it suggests the direction of Pyeongsari's space planning for the 'geography of meaningful places'. In addition, while showing how the imaginary space of the original literary work has reorganized the space of reality, there are implications for the media content of the literary work and the terrain of the culture and arts industry.

• Trans-
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• v.7
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• pp.19-48
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• 2019

This study was described to examine the meaning of the media exhibition work <70mK>, which aims to capture the topography of the collective consciousness of the Korean people through large-scale interviews. <70mK> edits and organizes interview images of individual beings in mosaic-like layouts and forms, creating video exhibitions and holding exhibitions. The objects in the split frame show the continuity of differences that reveal their own thoughts and personalities. This is a synchronic and conscious collective typology in which the intrinsic nature of the individuals is embodied in a simultaneous and holistic image. Interview images reveal their own form as a actual being and convey the intrinsic nature of one's own as oral information. <70mK> constructs a new individualization by aesthetically structuring the forms and information of life individuals in the extension of a specific group. The beings in the frame are not communicating with each other and are looking straight ahead. it conveys to visitors their relationship and personality as the preindividual reality. It is the repetitive arrangement and composition of heterogeneity and difference that each individual shows, and is a chain operation that includes collective identity behind it. <70mK> constructs the direct images and sounds of individual interviewee, creating a new form of information transfer called Video Art Exhibition. This makes metaphors and perceptions of the meaning and process of transindividual relationships and the meaning of psychic individuation and collective individuation. This is an appropriate case to explain with modern technology and individualization of Gilbert Simondon thought together with the meaning of becoming and relation of individualization. The exhibition space constructed by <70mK> is an aesthetic methodology of the psychic and collective meaning and its relationship to a particular group of individuals through which they are connected. Simondon studied the meaning of the process of individualization and the meaning of becoming, and is a philosopher who positively considered the potential of modern technology. <70mK> is a new individual as structured and generated ethical reality mediated by modern technology mechanisms and network behaviors. It is an case of an aesthetic and practical methodology of how interviews function as 'transduction' in the process of individualization in which technology is cooperated. The direct images and sounds of <70mK> are systems in which the information of life individuals is carried, amplified, accumulated and transmitted. It is also a new individual as a psychic and collective landscape. It is a newly became exhibition art work through the multiple individualization, and is a representation of transindividual meanings and process. The media exhibition art of individualized metastable states leads to new relationships in which viewers perceive the same preindividual reality and feel affectivity. The exhibition space of <70mK> becomes a stage for preparing the actual possibility of the transindividual group beyond the representation of the semantic function.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.109-145
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• 2020

Jeungsan, Kang Il-Sun (hereafter, Jeungsan)'s perspective on divine beings can be characterized by the philosophical notion of divinity, which recognizes a variety of divine entities. Jeungsan insisted that all things embrace divine entities. Furthermore, he claimed that the backgrounds of all incidents were influenced by these gods. Jeungsan thought that the universe consists of the heavenly realm, the earthly realm and the underground realm. He insisted that there were many gods in each realm. And Jeungsan defined his times as the era of divine beings, which meant that the age was a time for divine beings to actively interact with one another and take the lead in world affairs. Divine beings were briskly involved in human affairs and could either reciprocate gratitude or attain revenge. They were also divine beings that could change the acts and perception of humans as well as judge human acts. However, Jeungsan predicted that by the time the paradisiacal land of immortals was established in the Later World, divine beings would instead run errands for humans. In addition, he forecast that divine beings would be entities likely to harbor grievances just like humans, yet they would ultimately become perfected beings in the Later World. Jeungsan further suggested a multitude of various concepts such as the mutual relationship wherein the realm of divine beings and the realm of humanity interrelate with each other, the mutual responses and functions between them, mutual itineration, co-existence, and the homogeneity of divine beings and humans, which described how both have the same innate characteristics. Jeungsan proposed the concept that 'Divinity is an existential state experienced after one's death." In this regard, he is the one who formulated a new perspective of divinity. Moreover, Jeunsan stressed the immortality of humans (continuity or eternality) and the co-existence of divine beings and humans. He emphasized that divinity is intrinsically immanent and the realm of divine beings has a hierarchical system that maintains order and is akin to that of the human realm. Jeungsan recognized a revolutionary change and perspective based on humanity by suggesting a unique view of humanity. In other words, he was a religious figure who introduced an ingenious view of divinity and dramatically transformed this pattern of reasoning. In conclusion, Jeungsan re-interpreted traditional views of divinity in Korea and systemized them into a new concept of divinity in an ingenious way.

• Korean Journal of Logic
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• v.5 no.1
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• pp.27-44
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• 2001

아리스토텔레스 이후부터 프레게와 럿셀의 현대논리학이 등장하기 전까지 가장 중요한 논리학의 저서는 "포트로얄 논리학"이라고 알려진 "논리학 혹은 사유의 기술" 이다. 이 저서는 아리스토텔레스와 중세의 고전논리학적 요소와 프레게의 현대논리학적 요소를 동시에 지니고 있어 고전논리학과 현대논리학의 가교 역할을 하고 있다고 할 수 있다. 이 논문의 목적은 포트로얄 논리학에 나타난 서술문의 계사에 대한 설명과 그에 대한 대립되는 해석들을 살펴보고 포토로얄 논리학전체 체계에 비추어 볼 때 어떠한 해석이 보다 설득력있는 해석인가를 검토해 봄으로써 포트로얄 논리학이 지닌 고전적 요소와 현대적 요소를 대비해 보는 것이다. 즉 포트로얄 논리학의 서술문의 계사에 대한 설명을 통해서 그 저서의 한계와 의미를 알아보고, 논리학사에서 그 저서의 정당한 가치를 평가하는 것이 이 논문의 목적이다. 서술문의 계사에 대한 포트로얄 논리학의 설명은 계사는 주어와 술어 사이의 동일성 기호라는 고전적인 해석을 가능하게 하는 여지를 가지고 있는 것은 분명하다. 동시에 서술문의 계사는 술어의 속성들의 집합(comprehension)에 속한 성질들을 주어의 외연(extension)에 적용시키는 역할을 한다고 주장함으로써 프레게의 개념과 대상에 대한 설명과 유사함도 보이고 있다. 필자는 포트로얄 논리학의 계사에 대한 설명을 주어와 술어의 동일성 기호로 해석하는 최근의 빠리앙뜨의 주장(1978)을 비판적으로 살펴보고, 포트로얄 논리학의 계사에 대한 설명을 보다 정확하게 이해하는 것은 술어의 속성과 주어의 외연 사이의 서술적 기능이라고 보는 것이라고 주장한다. 계사를 동일성 기호로 해석하는 것은 첫째 포트로얄 논리학 전체를 살펴볼 때 빈약한 문헌적 증거밖에 갖지 못하고, 둘째 논리학과 의미론에서 포트로얄 논리학의 가장 중요한 기여라고 평가되는 속성집합과 외연의 구별에 대한 오해를 포함하고 있으며, 마지막으로 이러한 해석은 같은 술어도 주어가 달라짐에 따라 다른 의미를 갖는다는 주장을 포함함으로써 반직관적이다. 반면에 계사를 서술적 기능을 하는 것으로 해석하는 것은 포트로얄 논리학의 외연과 내포 사이의 구별에 대한 보다 정확한 이해에 근거한 것이고 종속절을 갖고 있는 명제에 대한 포트로얄 논리학의 분석에 의해서도 뒷받침됨을 보인다. 그러나 포트로얄 논리학은 주어의 외연이 공집합인 명제에 대한 분석에서 여전히 고전논리학적인 설명을 고수한다. 즉 그러한 면제에 대해 주어의 외연이 존재한다고 가정하는 존재적 관점의 해석만 허락함으로써 전칭명제를 조건적으로 해석하고$[({\forall}x)(Sx{\rightarrow}Px)]$, 특칭명제를 연언적으로 해석함으로써$[({\exists}x)(Sx&Px)]$, 그 문제를 해결하는 현대논리학과는 구별된다. 즉 포트로얄 논리학은 서술문의 계사를 동일성 기호가 아니라 주어와 술어의 외연과 내포사이의 서술적 기능으로 설명한다는 점에서 고전적인 견해와 구별되지만, 여전히 존재적 관점에서 모든 명제를 해석한다는 점에서 고전적이다. 이것이 바로 포트로얄 논리학의 평가를 위해서 주목해야 할 그 논리학의 가치이며 한계인 것이다.

• Journal of Popular Narrative
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• v.27 no.2
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• pp.79-104
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• 2021

The content that is actively consumed in popular culture today is definitely the 'Zombie Narrative'. 'Zombie' is soon positioned as a unique character that reveals the times in which we live in conjunction with the uniqueness of Korean society. Zombies, however, are rarely narrated in traditional Korean modern novels though science-fiction novels constructively deal with them. This paper focuses on the existence of 'zombie', which seldom appears in modern novels. The paper also aims to illuminate the literary value of the 'zombie narrative' that is explosively consumed in modern society. In the main part, I talk about the horrors of 'ignorance' appearing in the existence of zombies in relation to those of the problem concerning "unknown". As one of the crucial characteristics of the zombies, moreover, the "absence" of the "thinking" was considered in terms of "ignorance" in relation to the concept of "Banality of evil" raised by Hannah Arendt. This paper also pays attention to the possibility of a new solidarity between zombies and humans depicted in novels. This possibility can be seen as a search for solidarity between humans and zombies, beyond the solidarity between humans who survived from zombies. The paper enlightens a new relationship between a captor and a captive that dichotomous scale impossibly explains and presents a possible new story. As discussed above, as this study searches for the existence of 'zombies' that seldom appear in contemporary Korean novels, it clearly signifies the literary value of 'zombies' and further possible narratives concerning 'zombies'. Furthermore, this study appreciates the extension of the existing 'zombie narrative' researches, which has been mainly focused on films.

• Journal of Korean Philosophical Society
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• no.93
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• pp.231-260
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• 2011

Simondon's theory of individuation and methodology of transduction presents a possibility of contemporary natural philosophy and a new perspective about the relation between philosophy and sciences. According to Simondon's anti-substantial viewpoint, being, as a metastable system charged with potential energy, complicates itself with quantum leaps transversing successive equilibriums. Individuation is the becoming of phases of being which transits from preindividual state to individuated states. Physical individuation as a paradigmatic model of individuation in general demonstrates not only insufficiency of form-oriented hylomorphism, but also spontaneous formational capacity of matter and reality of energetic relational operation immanent in matter. Genesis of a individual (structure or form) occurs as a resolution of the disparation between orders of magnitude, that is, the difference of potentials immanent in nature through the internal resonance, communication by information, transductive relation between the opposites. I'm trying to show that Simondon revives 'physis' of ancient natural philosophy by his own transductive applications of contemporary physics' conceptions, and therefore suggest a new non-reductive materialism. Especially Simondon's 'transduction' which is neither induction, deduction, nor dialectic, but an original ontological process and a peculiar method of thinking, I think, is worthy of note in order to construct network of knowledge and inter-relation between various sciences.

• Korean Journal of Social Welfare Studies
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• v.44 no.2
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• pp.465-497
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• 2013

This paper criticizes the ontological and epistemological dichotomy in social sciences including social welfare and probes into Critical Realism as an alternative paradigm. Many theories for social welfare have adhered to dichotomous ontological standpoint, 'agency' vs. 'social structure', and Eco-system approach have occupied dominant position to integrate this dichotomy. These theoretical standpoint have had great influence on social work practice. On the other hand, dichotomous epistemological standpoint which is constituted of different views of phenomena, 'positivism' and 'constructionism', have had great influence on social work research and practice. These dichotomous ontological and epistemological approach have a limit to reveal qualitative nature of the relationship between agency and social structure, to ponder the deeper reality, the mechanism of stratified reality, and the reality being independent of agency. Replacing these approaches, Critical Realism unfold the theoretical potential as an alternative paradigm for social welfare through the discussion on stratified realty(the empirical, the actual, and the real), intransitive/transitive dimension, double hermeneutics in these dimensions, and the conditions for conceptualization, duality of structure and practice, transformation model of agency and structure.