• The Journal of the Korea Contents Association
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• v.14 no.4
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• pp.456-466
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• 2014

This is a study of George Lindbeck's postliberalism that views religion as a cultural-linguistic approach. Knowing that the conceptual-propositional approach of the traditional Christian theology and the experiential-expressive approach of liberalism cannot be a solution for the post-modem religious phenomenon, George Lindbeck proposes an alternative. He proposes a cultural-linguistic approach to overcome the previous approaches. The first insight of Lindbeck's postliberalism is to understand religion as culture or language, because human beings become acquainted with a religion as they learn a language. The second insight comes out of the first, to understand doctrine as grammar. If we understand religion and doctrine this way the troubles and conflicts among religions will be resolved naturally, because each religion can be interpreted in its own system just as a language cannot be said to be good or bad, right or wrong. This approach makes several contributions as follows: it promotes a dialogue among religions, it emphasizes practice; and it preserves the Bible as an authoritative theological text. However it also brings many limitations as follows: it emphasizes the church's interpretation rather than the text's own interpretation; it views the truth simply as coherence; it promotes radical relativism and elitism; and through theological eschatology he makes his theory return to a propositionalism. Accordingly, the researcher concludes that Lindbeck's cultural-linguistic theory of religion is not an alternative that overcomes the limitations of theological conservativism and liberalism.

• Journal of Korean Philosophical Society
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• v.144
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• pp.113-140
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• 2017

In this work we start from the thesis that Schiller's Aesthetic Letters contains two different doctrines of aesthetic education. When Schiller first raised the need of aesthetic education in his 1793 letters to Friedrich Christian von Augustenburg, he wanted to show that the taste for beauty contributes to morality and emphasized that man could reach pure reason only by way of beauty. When he revised the original letters and published them in 1795, he added some important parts concerning beauty as the condition and idea of humanity and the following arguments about 'aesthetic condition.' These added parts emphasize the harmony of reason and sensibility in beauty and the restoration of totality in 'aesthetic condition.' We examine the meaning and implications of 'aesthetic condition' in comparison with Schiller's 1793 doctrine of 'three-phase development of humanity,' and explain the background of this thought and also how it developed before and after Aesthetic Letters.