• International Journal of Advanced Culture Technology
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• v.12 no.1
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• pp.85-93
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• 2024

In this paper, focusing on Oscar Wilde's novel "The Picture of Dorian Gray," we explore the protagonist's lack of conscience and unethical attitude, emphasizing its relevance to our self-development and growth. The primary goal is to interpret the impact of Dorian Gray's actions and choices on personal development and growth, highlighting the importance of a specific mindset and attitude to the reader. It dissects how Wilde navigates the intricate layers of Dorian's character, exposing the ethical dilemmas and transformative moments that contribute to the profound changes within him. The examination sheds light on the depth and complexity of Dorian Gray's character, offering readers a nuanced understanding of the forces at play in his moral and psychological journey. Interpretation of Wilde's intent to impart lessons on the reader's personal growth and development through Dorian's story is undertaken. The discussion also explores the impact of Dorian's unethical attitude on contemporary readers and its influence on our daily lives and values.

• Journal of architectural history
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• v.11 no.4 s.32
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• pp.7-19
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• 2002

If we compare socio-cultural aspects of the two historical periods known as 'pre-modern' 'modern,' it would seem that the Aristotelian understanding of technology has difficulty explaining techno-cultural phenomenon of modern society. The problems are first that the discourse of scientific technology in the modern period has proceeded without a metaphysical base, and second that nothing in present culture regulates the limitations of scientific technology. The clear distinction between means and ends in the traditional approach is no longer valid in the jumble of interrelationships. Such complexity forces us to acknowledge that means and ends are relative and interchangeable, and that neither has a clear moral superiority over the other. Technology in modern society is no more a neutral means. The products of science do not always exist to serve human ends. In modem architecture and urban design, both its productive and destructive tendencies leave man and his society in an endless confusion of complexity and opposition. These problems of technology still result in unsolved question today. On this point, the discussion another currently prevalent attitude to technology, especially Heideggerian thinking in the below could give a somewhat clearer answer to the problem of modem architecture and technology, although it also comprises limited contemplation in itself.

• The Journal of Art Theory & Practice
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• no.16
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• pp.257-272
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• 2013

This paper analyzes six different ways of articulating the relationship between art and politics. It calls attention to the differences that lurk behind the seemingly simple phrase-everywhere in vogue today-the "politics of aesthetics." Five of these models are drawn from contemporary discussions regarding the politics of art. The last model is the attempt to develop an account of the politics of aesthetics that is faithful to the difficult and ambiguous dimensions of the aesthetic experience that were hinted at by the texts of classical philosophical aesthetics. Most notably, this paper is concerned with the idea that the aesthetic experience can be understood as a form of disinterested contemplation-one that is not reducible to cognitive or moral considerations-and with some of the consequences that this entails. It explores some of the political significance that can be attributed to this idea of disinterested contemplation, arguing that the aesthetic should be understood as a withdrawal from the world's pre-established meanings. Unlike some of the other thinkers discussed in this paper, this author doubts that a single, uniform meaning can be ascribed to the aesthetic experience. I thus argue that we need to approach the aesthetic through the networks of textual significance that have been built up around it. Throughout this paper, I attempt to explain how the efforts to link art and aesthetics to politics simultaneously give rise to ideas about the nature of the human community. In looking at the sixth and final model, what I have called the "anarchical politics of aesthetic ambiguity," I argue that the aesthetic tradition offers a rather unique way of understanding the relationship between the individual and the community. Here, we see that the aesthetic is prone to a number of paradoxes, central among them the one that makes art the bearer of a solipsistic pleasure in which we nevertheless discover our capacity for genuinely communicating with others, outside of cliches and banalities.

• Journal of Korean Philosophical Society
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• v.131
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• pp.165-197
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• 2014

In this paper, I investigate on the human nature in philosophy of Wang Yang-Ming and Buddhism from a Kantian point of view. The core argument of the philosophy of Wang Yang-Ming, Buddhism and Kant is that all human beings have the pure abilities a priori to overcome themselves, to realize their own potentialities. This is called immanent transcendence. At this time human beings can be free. Kant, Wang Yang-Ming and Buddhism claim that all human beings themselves will overcome their desires from their mind and body through the immanent transcendence, reflection and contemplation on their own. When we give up the external knowledges, throw away obsessions with the selfish desires and go back to our inside, we can see our original nature. To have an insight into this inner nature, to respect the moral law a priori, this is to overcome the ourselves, and to be a Grate Man(聖人) and a Buddha. This way is the only way to be a Grate Man and a Buddha. The main proposition of Wang Yang-Ming's philosophy is expressed 'There are no things without mind.'(心外無物) The core of Kant's transcendental philosophy is called the Copernican Revolution by himself. Copernican Revolution means the transition from the object-centered epistemology to the subject-centered epistemology. 'Innate Knowing'(良知) and 'Perform Innate Knowing'(致良知), 'All human beings have the mind of Buddha'(一切衆生悉有佛性) contain the apriority, immanence of Moral Law. In this respect, the theory of Innate Knowing in Wang Yang-Ming and mind of Buddha in Buddhism, pure Moral Law in Kant has the same structure grounded in subjectivity. Even if we have the mind of Buddha, innate Knowing, moral law a priori, the reason why we don't know our original nature is that we fall into the obsessions with selfish desires, and that we have inclination to external interests. So the moment you see our original nature, ordinary people themselves turn into a Buddha. These changes and transitions are immanent transcendence. All human beings have the ability to do this changes and transitions. Buddha does not exist outside of us, but it exists with our reflections on our human nature. Buddha can not existed without our insight into the our innate Ego. Where there is our original nature, there is a Buddha. So Buddha is called the another name of the original figure of human beings.

• (The)Study of the Eastern Classic
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• no.32
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• pp.279-310
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• 2008

In this research, the writer investigated the thought in realism and view on education appeared in the text, GUANZI("管子") roughly. The thoughts and contemplation in GUANZI mostly contain practical issues of politics, law and economy, as well as military policy and also get involved in the education pursuing an organic relationship therewith. In GUANZI, the rule of law and morality were applied to the politics in a harmonious fashion. Although the text upheld agrarian-oriented policy in connection with nation's economy, it, however, succeeded to secure the national wealth by having implemented the polices concerned with industry and commerce in an appropriate manner. In addition, he established strong military organization through political stability and by securing economic strength. In short, this is the policy in order to pursue 'a rich nation with a strong military.' Under such situation, education made a positive contribution to meet the realistic needs in order for reinforcement of politics, economy, and military. In the level of moral education that will set right the decorum and proprieties of the people, and their loyalty and integrity, vocational training that enabled the four divisions of society, that is, the official class, farmers, artisans and merchants, to carry out their given jobs successfully was highly valued in GUANZI. These are substantial efforts in order to establish the order of community by means of putting emphasis on people's morality and loyalty, and also to create the public weal through reinforcement of producing activities of each class of society. After all, the realistic thought and view on education appeared in GUANZI can be understood as an expression of strong will to accomplish national prosperity and military strength in order to overcome disturbing situations in the society in those days.

• Journal of Digital Convergence
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• v.9 no.3
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• pp.249-260
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• 2011

This study aimed to develop a problem-based learning model for mind study based on the insight into a general problem-based learning and contemplation of mind study. Focusing on the main stages commonly regarded important in precedent studies on problem-based learning process, the procedures were designed as follows: 1) choosing a text 2) setting a goal for learning 3) developing a problem 4) preparing a set of learning materials 5) developing an assessment tool 6) designing a plan for teaching and learning. The content and range of the stages were presented and how the main activities should be conducted was also discussed in a main body. These procedures were specified through examples of problem-based learning on the subject of 'mind'. It also suggested how to play a role of teacher as a guide or coach with presenting various examples of teacher talk and specific activities for learners to keep the intention of primary problem-based learning by performing a set of procedures.

• The Journal of Korean Philosophical History
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• no.32
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• pp.309-336
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• 2011

There were various linking points that connect Li xue(Neo-Confucianism) to aesthetics in Song Dynasty as following. 1. The traditional moral as "pursuing pleasure of Kong-zi and Yan Hui" 2. Esteem of "life and vitality". Scholars of Li xue in Song regarded the pleasure of acting up to "benevolence" as a beauty, and this benevolence originated in the "heaven and earth; the universe". "Benevolence", that is to say, is name of the nature that continuous reproduction breed in an endless succession by "Yin-Yang the universe", thus the natural "life and vitality" of the "heaven and earth" as the matter of course is the perfect beauty. 3. An idea of "serene contemplation". Originally the "serene contemplation" belongs to discipline of "Li xue", however simultaneously this conception was entirely applicable to aesthetic point of view. 4. Cosmological consciousness. In the same manner, the "pleasure" which is moralistic and moreover aesthetic is indivisible from cosmic contemplation itself. Because of this point, the art and aesthetics of Song Dynasty self-consciously had the cosmological consciousness in its fullness. 5. Respect of beauty of nature. Scholars of "Li xue" considered as : no matter what "Li" or "Qi" that producing all things is "coming of itself", that is by no means artificially operated or prearranged in advance. Such standpoint was applied to creative art and made art of Song Dynasty esteem beauty of nature (coming of itself) exceedingly. 6. Laying stress on "disposition". Scholars of "Li xue" ordinarily valued much of "disposition of a sage", consequently this tendency influenced on aesthetics. "disposition" indicates the whole impression that one who has appearance and the inside(personality, temper, thought, etc.) gives to others. By putting that impression into practice of art and literature, it is to materialize the works of art as a unity of form and subject, also as an expression of human existence that breathed into one's sensibility on the whole. 7. Principles of "completing inquiry", "study the laws of nature by close access" of "Li xue". These principles made art and literature of Song Dynasty take a serious view of "Li" of all over the universe, so made them close investigate things, and after all have achieved very remarkable characteristic in art and literature, especially in paintings of Song Dynasty. Theory of painting in Song Dynasty had occupied considerably high position in Chinese aesthetic history. It was positively superior to former generations no matter what in quantity or in theoretical minuteness and its systematic level. Undoubtedly the Chinese theory of painting had been achieving development time after time since Song Dynasty. However if we could make a comparison it with every single period (ex. Yuan, Ming, and Qing Dynasties), there is no prominent period than Song Dynasty in theory of paintings. Song period had number of essays of Landscape painting.

• (The)Study of the Eastern Classic
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• no.33
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• pp.31-56
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• 2008

Jang Hyeon-gwang(張顯光, 1554-1637), whose pseudonym or courtesy name is 'Yeoheon(旅軒)', had made a thorough study on the intrinsic nature of Neo-Confucianism in a more sincere fashion, when comparing him with other Neo-Confucianists in Joseon period. Also he was a renowned scholar who expanded its philosophical system in-depth. Yeoheon thereby had strengthened his philosophical system accordant with the Great Learning(大學) and Doctrine of the Mean(中庸), which are the fundamental systems of Neo-Confucianistic education. Based on such considerations, Yeoheon's thought on education can be illuminated from three different perspectives. First, Yeoheon deepened his a theory of good governance by a virtuous ruler(聖人君主論, pronounced, 'Seongingunjuron') as the standard of education. Essentially, his theory pursues Refraining from desire, and preserving the laws of nature(存天理?人欲, pronounced, 'Joncheolliarinnyok'), and put emphasis on ethical awakening, and the governance through a virtue of moral excellence. Second, Yeoheon stressed the learning theories related to 'sincerity' or true heart(誠) and 'piety' or 'respect'(敬)) as the form of education(誠敬, pronounced, 'Seonggyeong'). Also he expounded that people needs "to establish a ground of Respect and Sincerity in their mind." He recognized the differences between the two virtues, meanwhile, however, he understood it as in an identical context. Third, Yeoheon advocated harmony between separation and integration(分合, pronounced, 'Bunhap') as a method for education. Through his unique 'Discourse on Longitude and Latitude', dubbed, 'Li-Gi Gyeongwiseol (理氣經緯說) in which the principle(Li, 理) is equal to the intrinsic energy or material force(Gi, 氣), he maintained his view on the Doctrine of the Mean, in that he was not inclined to either sides according to the logic of Change(易, pronounced 'Yeok'). When reviewing Yeoheon's contemplation in education in the meaning of modern education, he laid the standards for education on the establishment of morality, and he also provides us with an idea which induces us to look through the form and method for education from the perspective of Doctrine of the Mean. In short, Yeoheon's view on education embodies wisdom of traditional Neo-Confucianistic Education having consistency, and it provides for an implication of the review of the importance of the balance in relation to methodological bias toward confusion in the standards for modern education, and unsystematic contents therein.