• Journal of Korean Philosophical Society
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• v.130
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• pp.135-159
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• 2014

This article has the purpose of clarifying that Rollo May's existential psychotherapy is based on Kierkegaard's concept of anxiety in philosophical aspects. May makes use of Kierkegaard's concept of anxiety to establish his own existential psychotherapy. May points out that Freud's concept of anxiety is too technical in comparison with Kierkegaard's concept of anxiety. Freudian theory accepting anxiety as the cause of repression overlooks the importance of human relationship which brings about repression. May mentions the presence or absence of object to distinguish fear and anxiety. Kierkegaard and Freud also mention that the presence of object is called fear and the absence of object is anxiety. May interprets anxiety ontologically. Succeeding Kierkegaard's comment on nothing/non-being, May insists that anxiety is the experience of Being affirming itself against Nonbeing. May interprets Kierkegaard's concept of freedom as the possibility or potentiality in terms of similar meaning. May argues that Anxiety is the situation when faced with the problem which human being will achieve his potentiality. Kierkegaard's concept of freedom is also associated with sin at the same time as the freedom associated with anxiety. Succeeding this, May discusses the relation of guilt feeling and anxiety is the flipside of the coin. He understands that guilt feeling is not a pathological symptom but an evidence of the human being's possibility. Kierkegaard's The Concept of Anxiety has a sub-title which is 'a simple psychologically orienting deliberation on the dogmatic issue of hereditary sin'. This shows that he understood the relationship between anxiety and guilt as dilemma that can not be separated. Through this study, I want to clarify that May's concept of anxiety which is the most important concept in his existential psychotherapy, is derived from Kierkegaard's concept of anxiety.

• Journal for History of Mathematics
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• v.27 no.2
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• pp.139-152
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• 2014

This paper aims to compare and contrast Kierkegaard and Turing, whose birth dates were one hundred years apart, analyzing them from the perspective of the limit. The model of analysis is two concentric circles and movement in them and on the boundary of outer circle. In the model, Kierkegaard's existential stages have 1:1 correspondences: aesthetic stage, ethical stage, religious stage A and religious stage B correspond to inside of the inner circle, outside of the inner circle, the boundary of the outer circle and the outside of the outer circle, respectively. This paper claims that Turing belongs to inside of the outer circle and moves to the center while Kierkegaard belongs to outside of the outer circle and moves to the infinity. Both of them have movement of potential infinity but their directions are opposite.

• 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.148
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• pp.73-99
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• 2018

This paper aims to search existential phenomena of today's anxiety and reveal philosophical grounds in the diagnosis and therapy of the anxiety. In special, this writer intends to look into the source of anxiety through a psychological dimension and a ethical dimension and lay an emphasis on the philosophical grounds as a psychological phenomenon. For this, the anxiety is revealed as 'between-mood(Zwischenstimmung)' accompanied by the moment between split and integration of existence as between-being(Zwischesein)' of possibility and reality. My attention on 'betweenness(Zwischeheit)' which existence contains as the ground of anxiety is described by $S{\ddot{o}}ren$ Kierkegaard in the concept of synthesis but his concept of synthesis as 'the relation between two things' has not been fully noted even owing to the term of synthesis. This writer catches more intensive conditions which the existence concept has through the illumination as to betweenness(Zwischenheit). So this writer takes note of the process of tension between both sides instead of the result of the synthesis of both divided sides. For this objective this writer intends to analyze Concept of Anxiety(Der Begriff Angst) of $S{\ddot{o}}ren$ Kierkegaard, Pioneer of existential philosophy.

• Journal for History of Mathematics
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• v.29 no.1
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• pp.31-44
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• 2016

This essay aims to suggest roughly the "philosophy of limits." The limits mainly refer to those of human experiences and rational thoughts. The philosophy of limits consist of three theses and two consequences(L, M). (1) The limits are necessarily supervenient in the course of searching knowledge. (2) The limits cannot be dissipated ultimately. (3) To recognize the limits is not only an intellectual recognition but also a beginning of whole personality's reaction. (L) It is a rational decision to accept the limits and leave the margins (yeoback/yeoheuck) rather than to try to remove them. (M) To leave the margins (yeoback/yeoheuck) is characteristic of being human, and enables one to harmoniously communicate with others. To justify the philosophy of limits, this essay examine the limits discussed in mathematics and philosophy: set theory, Godel's Incompleteness Theorem, Galois Theorem in mathematics; and Hume, Kant, Kierkegaard, and Wittgenstein in philosophy. I try to interpret consciousness of limits in various cultures. I claim that consciousness of the limits contribute to lucidity of human identity, communication between persons, stimulation of creative thinking.

• Journal of Korean Philosophical Society
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• v.145
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• pp.167-194
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• 2018

According to the result of 2017 youth statistics, the first rank of the death cause of Korean youth is suicide for nine years. The recent study on factors affecting juvenile suicide presents: family factors; character and psychological factors; mental disease factors; suicide-triggering factors; school factors; and protection factors; and so on. What is required to the youth who are vulnerable to the confusion of identity and the adjustment of emotion or impulse is not only drug treatment or mental therapy but also the support of family or society where adolescents are encouraged to be introspective and form their identity in a healthy approach in the diverse humanistic philosophical dimension. This study is going to pay attention to the aesthetic existence of Kierkegaard who provided the foundation of human existential identity centered on three stages of existence. For this purpose, we attempt to search for the philosophical basis for the understanding of juvenile identity centered on the analysis of Kierkegaard's Either / Or Volume I (Entweder - Oder Teil I). Especially, we are going to attempt the understanding of aesthetics of youth through the analysis of three stages of desire (Begierde) suggested in Chapter 2 of this book. Herewith he suggests aesthetic existence through 'desire', and aesthetic existence as the desire again through three stages of 'dreaming ($tr{\ddot{a}}umend$)' desire, 'searching (suchend)' desire, and 'desiring (begehrend)' desire. Based on this analysis of three stages, we plan to graft the roots of sociological factors presented as the cause of youth's suicide onto the analysis of existential philosophy. Through this, we attempt to grope for the diagnostic and healing discourse which Kierkegaard's existential analysis can present in the formation and recognition of youth identity and disclose a factor of the emotion or the disorder of impulse adjustment as well as depression suggested as the main contributing factor of youth's suicide and search for philosophical discourse for the prevention of juvenile suicide.

• Journal of Korean Philosophical Society
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• v.131
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• pp.303-330
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• 2014

Les avis des philosophes sur la mort sont $diff{\acute{e}}rentes$ selon leurs visions du monde. Certains essaient de surmonter la peur sur la mort, en $n{\acute{e}}gligeant$ la mort, et certains essaient de vivre le vraie vie par la $m{\acute{e}}ditation$ de la mort. Chez Kierkegaard la notion de la mort se $pr{\acute{e}}sente$ comme key-world $tr{\grave{e}}s$ important, et cela signifie qu'il parle par la mort une vie $s{\acute{e}}rieuse$ et vraie. Pour Kierkegaard la mort signifie d'abord la mort de la vie mondaine ou la $n{\acute{e}}gation$ de soi, cela est en faveur de sa conception de la nature humaine $o{\grave{u}}$ l'homme est fondamentalement un ${\hat{e}}tre$ $probl{\grave{e}}matique$ et ${\grave{a}}$ la fois ceuli qui a un rapport avec $l^{\prime}{\acute{e}}ternel$. Le $d{\acute{e}}sespoir$ de l'homme sur la vie $pr{\acute{e}}sente$ peut devenir 'la maladie qui entraîne la mort' c'est-${\grave{a}}$-dire la mort spirituelle, mais il peut donner aussi une chemin par laquelle l'homme se dirige en tant qu'individu vers l'Absolu. Chez lui ${\hat{e}}tre$ $s{\acute{e}}rieux$ signifie devenir existentiellement par la $n{\acute{e}}gation$ de soi. Et l'absence de la $sinc{\acute{e}}rit{\acute{e}}$ signifie l'absence de soi en tnat $qu^{\prime}{\hat{e}}tre$ spirituel. Ainsi la $pens{\acute{e}}e$ $s{\acute{e}}rieuse$ sur la mort $n^{\prime}{\acute{e}}tant$ autre chose que de penser la mort comme la partie de $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$, elle devient la source ${\acute{e}}nergique$ qui permet de vivre pleinement le $pr{\acute{e}}sent$ comme $r{\acute{e}}alit{\acute{e}}$ $li{\acute{e}}$ ${\acute{a}}$ $l^{\prime}{\acute{e}}ternit{\acute{e}}$. Sa $pens{\acute{e}}e$ $s{\acute{e}}rieuse$ sur la mort permet d'avoir une conviction religieuse par laquelle l'homme peut penser la mort corporelle comme aventure $li{\acute{e}}e$ ${\grave{a}}$ $l^{\prime}{\acute{e}}ternit{\acute{e}}$ et par laquelle l'homme peut penser aussi la vie $apr{\grave{e}}s$ la mort comme vraie vie que les justes avaient $d{\acute{e}}sir{\acute{e}}s$. Cette $pens{\acute{e}}e$ de Kierkegaard sur la mort signifie le sens $m{\acute{e}}taphysique$ sur la mort au sens $o{\grave{u}}$ elle est une $r{\acute{e}}alit{\acute{e}}$ $v{\acute{e}}cue$, et aussi la $pens{\acute{e}}e$ qui ${\acute{e}}claircit$ la sagesse des philosophes antiques ${\grave{a}}$ la perspective $chr{\acute{e}}tienne$ qui dit philosopher, c'est apprendre ${\grave{a}}$ mourir.

• Journal of Korean Philosophical Society
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• v.129
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• pp.167-191
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• 2014

Pour Kierkegaard la condition de l'homme naturel est tragique. $D^{\prime}{\hat{e}}tre$ $s^{\prime}{\acute{e}}veiller$, ${\hat{e}}tre$ ignorant et $d{\acute{e}}nier$ sur son vrai ${\hat{e}}tre$, tous causent le $d{\acute{e}}sespoir$. En plus l'homme ne peut avoir une conviction sur son bonheur $jusqu^{\prime}{\grave{a}}$ la mort. Donc sa $th{\acute{e}}orie$ du bonheur ne se base pas sur le bonheur. Tous le monde vit dans une situation $o{\grave{u}}$ il y a une distance entre $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ et son vrai ${\hat{e}}tre$. La vie ${\grave{a}}$ la perspective ${\acute{e}}thique$ s'apparaît comme se diriger vers son vrai ${\hat{e}}tre$ et ceci signifie $d^{\prime}{\acute{e}}tablir$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$ en s'echappant la vie $esth{\acute{e}}tique$ qui est la vie sensitive et directe, et aussi faire s'identifier son ${\hat{e}}tre$ $ext{\acute{e}}rieur$ ${\grave{a}}$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$. Le $p{\acute{e}}ch{\acute{e}}$ signifie la $s{\acute{e}}paration$ de son vrai ${\hat{e}}tre$, cela est la source de tout mal. L'obtention parfait de $l^{\prime}{\hat{e}}tre-soi$ exisge ${\hat{e}}tre$ en $pr{\acute{e}}sence$ devant l'Asolu(Dieu) en tant qu'individu unique, et s'accorder avec l'Absolu. Mais du fiat $m{\hat{e}}me$ que ceci est impossible pour tous, tout le monde ne peut vivre qu'ayant un peu de $p{\acute{e}}ch{\acute{e}}$. Donc l'aspect de la vie ${\acute{e}}thique$ s'apparaît une vie dynamique qui $d{\acute{e}}passe$ $soi-m{\hat{e}}me$ sans cesse. En contradiction qu'avec l'analyse sur $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ qui est si tragique, la vertu de cette vie ${\acute{e}}thique$ est si optimiste. Elle est l'amour. Cet amour est $tr{\acute{e}}s$ excellent qui $d{\acute{e}}passe$ toute la vertu ${\acute{e}}thique$. En $v{\acute{e}}rit{\acute{e}}$ pour Kierkegaard, bien que le salut $lui-m{\hat{e}}me$ sera donner par la foi, le principe de cet amour est l'unique vertu qui ammene l'homme vers la foi et vers le salut. C'est pourquoi son ${\acute{e}}thique$ est essentiellement s'apparaît 'une ${\acute{e}}thique$ de l'amour', et la recherche sur cet amour, son principe et son aspect reste comme uneque $t{\hat{a}}che$ de $l^{\prime}{\acute{e}}thique$.

• Journal of The Korean Association For Science Education
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• v.23 no.1
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• pp.100-116
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• 2003

The purpose of this paper is to investigate the objectivity of scientific knowledge, focusing on Michael Polanyi's epistemology. The objectivity of scientific knowledge could be examined in epistemological and ontological view. The former relates to the rationality, but the latter to the reality. Since the middle of 20th century science philosophers have debated about the objectivity of scientific knowledge. Their opinions are divided three parts by the criteria of objectivity in relation to the rationality. Exactly Objectivism approves the rationality of scientific knowledge, and Falsificationism accepts the panial rationality, but Relativism denies any rationality. In this paper, we will study the objectivity of knowledge in relation to the subjectivity, especially throughout the theory of Kant, Kierkegaard and Wang Yang-ming. Experienced good scientist Polanyi(1946; 1958) have ever suggested the new epistemology as the name of 'personal knowledge'. He argues that scientific knowledge is personal by faith, trust, passions, tacit understanding, method rules embodied in practice. Some implications were discussed for science education from the view of Polanyi. The first holds that science class needs human voice throughout the personal commitment. The second holds that intellectual passions should he recovered. The third holds that the teacher should act like real scientist. Finally, the theory of science education should be established for ourselves.

• Journal of Korean Philosophical Society
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• v.139
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• pp.105-131
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• 2016

The notion of responsibility, which has now gained a firm foothold as one of the fundamental notions of philosophy and its neighboring disciplines, became the subject of philosophical enquiry only in the 19th century by Kierkegaard, who delved into the morality of critical self-awareness in ethical responsibility of the absolute self; and Nietzsche, who put emphasis on the responsibility of the sovereign self in coping with the problems of the future. Nietzsche is the first philosopher who took issue with the diminishment (Verkleinerung) of humanity-what he called human being's greatest disease-that swept Europe at that time. Concerns about Europe's future were the key movens of Nietzsche's philosophy revolving around the advent of nihilism in Europe and its solutions. He prepared alternative solutions in deep awareness that the ethics of good and evil firmly rooted in the traditional metaphysics and Christianity would not even catch the depth and breadth of the big problem of globalization brought about by modernism, let alone solve it. Nietzsche devoted his whole life to disseminating the knowledge that the future of humankind depends on removing these old ethics. This article traces Nietzsche's reflections on the ethical event of responsibility and provides an overview of the purview and scope contained in the meaning covered by the notion of responsibility in his philosophy beyond common norms and values.