• Journal of Korean Philosophical Society
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• v.142
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• pp.145-164
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• 2017

In his Phenomenology of Perception, Merleau-Ponty raises a question of why he has to ask what phenomenology is again. This study assumes that the question can be answered in a new understanding of the "nature" concept and finds its possible grounds in the nature concepts of Schelling and Merleau-Ponty. Schelling and Merleau-Ponty develop philosophical thinking from a critical point of view on the Cartesian and Kantian philosophies "Thing-in-itself" by Kant is, in particular, one of important questions that has to be answered in the philosophy of Schelling since Kant further solidifies a dualistic world by leaving thing-in-itself. Schelling solves the question with the concept of identity and Merleau-Ponty solves the question with body-subject. What we notice in this article is the understanding of Shelling and Merleau-Ponty about nature. Schelling believes there are the creative activities of unconscious intelligence in nature, but spirit or intelligence in his nature concept cannot induce an existential being. Here we see that Schelling is still beyond the traditional epistemological framework. To restore the original nature of nature, we must begin with an understanding of the totality of nature. Nature must also be explained through relationships with humans. Merleau-Ponty shows the entanglement of nature and spirit through the body-subject. In Merleau-Ponty's phenomenology, the body is the equivalent of nature. Understanding the forces of nature that Schelling and Merleau-Ponty are trying to show, and at the same time explaining the problem of how the mind or human beings emerge from nature, we will be able to discover the true nature of nature.

• Journal of Korean Philosophical Society
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• v.137
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• pp.383-407
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• 2016

Considering the long time that modern man has been autonomous, it can be said that the brutal human violence prevalent around the globe today is an 'exceptional situation'. Behavior such as killing animals or devastating the natural environment are thought to be unavoidable. However, if human beings have been 'social animals' pursuing connectedness and seeking meaning in the relationships of others beyond themselves since the beginning of time, how can the incredibly powerful violence which humankind has inflicted on plants, other animals, or the earth itself be explained? With this in mind, I propose the following arguments. First, the crisis of consciousness in the loss of hope for the future of mankind under the technology of modern Western civilization has already come to a dead-end causing Western philosophers to think of ways to discover new opportunities, apparent as ecology and ecological philosophy. Second, as reality has become governed by the technology of modern Western civilization and ecological philosophical rationality fails to co-exist with this reality, an understanding of ecological philosophy should be deepened and continued. In this context, I will investigate the existential conditions for human life to continue in the future in consideration of ecological philosophy and the meaning of Forest.

• Journal of Korean Philosophical Society
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• v.142
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• pp.75-97
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• 2017

This study purpose is to discuss critically the conception of history in Hegel and Marx by drawing on Merleau-Ponty's existential theory of history, finishing with concluding remarks. Merleau-Ponty insists that history is always history experienced. This thesis is his own principle in investigating human history. From this perspective, he begins to flesh out problems with history which Hegel and Marx had understood idealistically and materialistically respectively. He criticised that if Hegel grasps history in terms of teleology, he failed to explain the source and origin of historical meaning from which history makes sense. He failed to think that what gives history meaning comes from embodied consciousness. This means that history is not made of dialectical thinking. The thing is different from such an imaginative construal. History as it stands is not like that. It is not running around like Hegelian dialectical thinking. Marx understood historical behavior wrongly when he explained class struggle in terms of productive relations. He disregarded how class was sedimented or embodied in the minds of proletarians. Owing to this, Marx could not suppose that class consciousness is determined not causally or externally but by incarnated experience. It is affected in so far as it is affected by somebody, that is, the worker. At that moment only Class consciousness begins to work. Marx did not catch sight of this hidden fact.

• Journal of Korean Philosophical Society
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• v.116
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• pp.313-350
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• 2010

This article studies criticism leveled at Yulgok scholarship by the Toegye School in the northern Gyungbuk region. The Toegye School (Yulgok School) was formed both by theoretical contention and constructive criticism with its counterparts. Accordingly, the main intellectual traits of the Toegye School may not be fully appreciated by inquiring into its theoretical structure and context only; rather, this study proposes that a sound understanding of the Toegye School must be accompanied simultaneously with an analysis on aspects of the altercation with the Yulgok School of the time. In this regard, this article primarily aims to shed light on the Toegye School's theoretical context through surveying the criticism leveled by the Toegye School in the northern Gyungbuk region, which hold steadfast adherents to the discipline among other regions, against the Yulgok scholarship. Embracing the Confucian ethic, the philosophical principles of the Toegye School based on autonomy of 'Li'(理), i.e. ethical objectivism, basically aimed at reaching the state of self-manifestation. Namely, the main objective of the Toegye School was to anchor the way how the school understood existential form and cause of the universe to an ethical foundation in a crystal clear way and, accordingly, this belief in which the Toegye School gave a priority to 'Li' rather than 'Gi'(氣) must have given an advantageous position in terms of theoretical clarity over its counterparts. Furthermore, the crux of the Confucian ethical world view in the Toegye School's modes of inquiry could berevealed by the Toegye's 'Libal(理發)-theory'. From this point of view, the fundamental criticism that could be waged by the Toegye School was against Yulgok scholarship's gross misconception of perceiving 'Gi' as 'Li.' Scholars and commentators in the Toegye School severely disapproved of the possibility of ethical objectivism of Yulgok scholarship.

• Journal of Korean Philosophical Society
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• v.105
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• pp.351-372
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• 2008

This Thesis is the study on the corresponding relations between Kierkegaard's existential stages and the forms of despair. the subjects of Kierkegaard's philosophical psychology are despair and anxiety. He studies the forms of despair in Sickness Unto Death, and anxiety in The Concept of Anxiety. He seeks to elucidate the human existence by way of the psychological inquiry on despair and anxiety. I will primarily study Kierkegaard's concept of despair in order to make out his understanding of human existence and, then, inquire into his concept of anxiety supplementarily. Until now, many studies on Kierkegaard's concept of despair have been carried out mainly focusing on his Sickness Unto Death. Of course, those studies focusing on his Sickness Unto Death are meaningful in a sense, but have a limit of abstract understanding, since Kierkegaard argues many forms of despair abstractly through the ontological form of the self which is constituted by the opposing constituents such as necessity and possibility. In order to understand his abstract explanation about despair, I think, we have to compare various modes of existence and the forms of despair which are portrayed in Either/Or and Fear and Trembling. Therefore, I will enquire into his seemingly unrelated works synthetically and elucidate his understanding on the relation of the forms of despair and the stages of existence.

• 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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• v.123
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• pp.209-244
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• 2012

In this paper I undertake to define what is mind, as a partial project of the philosophical foundation of the Mind Humanities. To this end I ask myself, where can be found the field, to which the various or whole psychological concepts and discourses generally relate, and then I identify the correct field to be the field of existential activities of human beings as being-in-the-world. When human beings as being-in-the-world live their lives, her life is built up out of the internal biological activities, the worlds of space and time, and actions. While the various scenes of individual life of man produced by a dynamic coordination of those worldly components, the basis of the mechanism of that coordination is explained by a biological model of self-sufficiency system that I developed here. On the basis of this model, I show step by step, how and through which (logical) way organisms configures their living, as it is. With respect to those steps of the life-construction of the organism, or in light of each step corresponding to each configuration, I construct different types of mind, i.e. impulsive mind, manipulative mind, meta-mind, collective consciousness/mind and finally personality, while every mind is further subdivided. Finally, I define mind, in light of its function in human life and with respect to the generalized sense of the whole processes as outlined above, as an organ which weaves (above mentioned) worldly components to Dasein, and sublimates and expands it to a better living.

• (The)Study of the Eastern Classic
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• no.48
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• pp.169-194
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• 2012

This study is about patriotic poems and patriotism-dominated life of Lu You who lived in the Southern Song Dynasty. Lu You, one of the four greatest poets of the Southern Song Dynasty, left about 9,400 poems, out which the majority of poems described his patriotic spirit amid the nation's existential crisis. Among Lu You's excellent poems, patriotic poems that described worries over the nation and the national people were the most well-made ones. As Lu You was a war hawk who insisted on armed struggle with Jin to recapture political supremacy in the nation, he was persecuted seriously. But, Lu You didn't yield his patriotic will until death and he poeticized his patriotism. While discussing Lu You's patriotism and poetic figuration, this study focused on three large categories of his poems as shown below. The first category was the poems describing his will toward resistance and territorial recapture. The second category was the poems expressing his patriotic sentiment and sorrowful indignation. The third one was the poems symbolizing his patriotism through poetic materials such as dream and drink. Out of the poems in these three categories, the first category poems were deeply related to Lu You's political point of view. The second and third category poems showed his grand ambition and frustration he faced with in reality. In particular, Lu You's Kimongsi (dream-describing poem) that symbolized his patriotism gained great literary achievements.

• The Journal of the Convergence on Culture Technology
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• v.8 no.1
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• pp.379-384
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• 2022

The year 2021 is a monumental year for the history of Korean cinema that inferiority of the sci-fi genre, by the appearance of two sci-fi blockbuster films- produced by Netflix and produced by TVing-at the same time. Coincidentally, both of movies are sci-fi films which appear post-human such as robot and clone. As can be seen in 『Frankenstein』 story, the progenitor of science fictions, the mankind have imagined beings similar to humen or post-human who are another human being for a long time. deals with the unusual subject matter of a space scavenger and a space janitor, and the main character is a robot that very familiar with human. is the story of a man who lives for a limited life protects and accompanies a clone named Seobok who was created as a test subject. This film deals with the philosophical themes like death and eternal life through the existential concerns of two characters. use Korean Shinpa -Korean specific senimental code-sentiment on narrative, and has the character of a road movie set in Korea's geographical space.

• 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.