• 한국실내디자인학회논문집
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• 제23권4호
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• pp.149-156
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• 2014

In the Russian 'spirituality' which played an important role in realization of 'abstraction' in modern arts, the three elements of Universalism - Oriental thoughts, Universal ideas, and Froebelian influence - can be found with no difficulty. More notable is the fact that, along with theosophy, the emergence of modern existential thoughts such as Bergson, Schopenhauer, Nietzsche is a new search and a new recognition of nature and human as views of panentheism and humanism, essentially of Humane and Divine. Therefore, it goes without saying that the thoughts constituting the Suprematism or Constructivism in Russia are, in a word, implicit in the existential humanistic ideas of Panpneumatism or Panentheism that is explained as the nature of Russian religious ideas. Furthermore, which is not only Suprematist's metaphysical principle but also the expression of universal thoughts; interestingly, which is closely akin to several Oriental mystic ideas including Taoist thoughts, as well as the contents of Universalism including mystic Christianity, by extension, which ideas and principles have a remarkable resemblance with thoughts and principles of Froebel.

• 한국실내디자인학회논문집
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• 제22권2호
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• pp.112-119
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• 2013

This study focuses on an innate 'spiritual' quality of arts including building art, or a meaning of the religious philosophy of 'creativity-art'. In particular, this focuses, among two aspects in roots of modernism, especially on the irrational facet veiled by the name of 'a new' religious faith, rather than the rational such as the function. In fact, although modern Avant-gardes' religious philosophical faiths called by different names respectively have generally considered as one of the sources for their designs, nevertheless it had veiled because of the religious 'orthodoxy power' at that time. Arguably, as known well, the creativity of art is intimate relation with a religious ideas. Thus, for this purpose, this study treats this theme in central these three issues; Orientalism, Universalism, and Froebelianism which are intimate in the realm of religious philosophy. Ultimately, through a research on the universal religious philosophy in all three objects as keeping a quality not of pantheism but of 'Panentheism' emphasizing the individual's 'divine' artistic volition, this study deepens the understanding on the Creativity-art as the main characteristic of modernity. Namely, it is very important to draw a distinction between pantheism and Panentheism; because, through the pantheism, it is difficult to comprehend a stream and a characteristic of the twentieth new religious thoughts including those of modern avant-garde artists, as well as their existential free-will as a whole.

• 대순사상논총
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• 제25_2집
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• pp.177-213
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• 2015

We live in two giant pendulum in called 'science' and 'religion'. But science and religion are contained in disparate information with each other, Those two is not easy to achieve convergence. But if you accept the ontological scheme of Great Chain of Being(存在의 大連鎖) in the Perennial philosophy(永遠의 哲學), Debate between religion and science is meaningless 'Great Nest of Being(存在의 대둥지, Great Chain of Being)' is similar to the multiple concentric circles, there are different dimension that the each top level to subsume surrounding the lower level. For example, upper zone 'Mysticism(神秘主義)' includes but transcends(or transcends but includes.) the sub-region theology, psychology, biology and physics. The Perennial philosophy is the great spiritual teachers of the world, philosophers and thinkers have adopted a common worldview, a religious views. Philosophers of the perennial philosophy seem to match the cross-cultural almost unanimous about the general level of the 'Great Nest of Being' for the past 3,000 years. The perennial philosophy made the conclusion that God exists in the world. Several types of view of God existing religions in the world have 'Monotheism(一神論)', 'Pantheism(汎神論)' and 'Panentheism (汎在神論)'. Although traditionally the God of the philosophers is the classical Theism, theological trends of today it is moving in the direction of Panentheism. Panentheism see that god is immanent and transcendent. also Daesoon Thoughts is the position of the Panentheism. so this paper points out the fact that the view of God of the perennial philosophy is precisely consistent with the view of God of Daesoon Thoughts. Wilber says 'envelopment [transcend and include]'. The word translates as 'powol(包越)' in Korean. 'Powol(包越)' means that all the developmental evolution is to surround the sub-region developed into the higher realms. View of the God in the perennial philosophy is 'powol theism(包越的 有神論)'. but 'powol immanent God(包越的 內在神論)' rather than building regulations as 'powol theism(包越的 有神論)'. It would have to be a more accurate representation of it. Because in the existing 'theism(有神論)' the god and humans are thought to exist apart. However, Daesoon Thoughts are deemed to also recognize another universal laws. also Sangje(上帝, the Supreme God) is recognized as a cosmic existence that transcends the laws. This point, as the characteristics of the Daesoon Thoughts, In other religions can not be found. Therefore, More specifically represent(More accurately represent), Sangje of the Daesoon Thoughts can be described as 'powol theism' or 'transcendental and included deism(包越的 理神論)'. Importantly, The idea of God can be captured directly by the discipline. In this sense, In terms of the other religions have no discipline law, the practice [discipline] of the Daesoon Thoughts required in the present age. It has the absoluteness.

• 한국실내디자인학회논문집
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• 제22권3호
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• pp.135-144
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• 2013

This study is to focus on an innate creative 'spirituality' of Weimar Bauhaus' pedagogical thoughts and their backgrounds. In particular, this notes three elements of Universal mysticism, Orientalism in early Bauhaus including Expressionism, and Froebelian Education as the more practical among the romantic legacies as a source of modernism. Arguably, through these researches, just as the expressionists represent the crystallization of glass as the spirit, the important that should be noticed is explained as the fact that a panentheistic Idea of matter and spirit as a whole had been spreading to be recognized consciously or unconsciously; in other words, this awakening as dualistic monism might be one of the greatest peculiarities of modernity, and, as the fact that the universal thought and principle of 'panentheism' emphasizing a 'divine' artistic volition which is immanent in the individual is implanted first of all fundamentally by Froebelian educational influences.

• 동양고전연구
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• 제32호
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• pp.245-278
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• 2008

이 글의 목적은 기독교 경전에 나타난 영(Spirit)개념과 동양고전에 나타난 기(Ch'i) 철학과의 대화를 통하여 두 전통 안에 녹아있는 우주적 생명과 생명의 내적 관계성을 통해 신과 인간의 궁극적 실재를 생태학적 윤리에 접합시켜 조명한 동서양 비교철학의 논문이다. 동서양 전통간의 대화를 위하여 서구전통에서 기독교의 대표적인 고전이라고 할 수 있는 히브리 경전(혹은 구약경전)과 신약경전에 나타난 영 개념의 어원적 의미와 뜻을 살펴보고 우주적 생명으로서 영의 철학적 구성과 윤리적 함축성을 살펴본다. 이 과정에서 서구고전에 나타난 경전의 영 개념은 중세 기독교 신학교부들에 의하여 '신학화' 과정을 거치기 전까지는 우주적 생명의 내적 연계성을 지니고 있는 자연적 성격이 강하였다. 서양의 영 개념과 함께 동양전통에 나타난 기 개념은 다양한 고전에 등장하고 있는 동양의 영성을 대표하는 개념으로서 서양의 영 개념과 비교하여 물질과 영성의 통합 기운으로 기의 철학적 구성과 윤리적 의미를 살펴보고 있다. 기는 우주적 호흡으로 만물에 내재하며 초월성과 내재성을 동시에 내포하고 있어 서양전통에서 대안으로 제시한 신과 세계의 내적 관계성을 강조한 범재신론의 모델을 철학적으로 제시하고 있다. 동양의 기 철학은 샤머니즘 전통의 자연성과 원시성이 내포되어 있는 기의 원초적 기원에서부터 도교전통의 노장사상, 유교전통의 철학적 이기론에 이르기까지 우주의 생성원리와 기의 운동성을 설명하고 있다. 두 전통의 만남은 영 개념과 기 개념이 공통적으로 단절적이거나 정체된 존재(being)의 개념이 아니라 우주적 생명으로서 연대성, 관계성, 생명성을 강조하는 우주적 과정(cosmic process)으로 자연을 객체화시켜 개발의 대상화로 전락시키는 생명파괴의 현실에서 생태학적이며 생명존중의 윤리의식을 강화시킬 수 있는 생명윤리의 철학임을 의미하고 있다.