• International Journal of Computer Science & Network Security
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• v.22 no.7
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• pp.327-331
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• 2022

The article aims at studying the institution of human rights in an ever-evolving world in the context of the interdisciplinary approach. The main scientific method was deduction that allowed examining the specific interdisciplinary approach in relation to the institution of human rights on the global scale. To solve the issue set, it is necessary to study legal foundations and features of the interdisciplinary approach to the institution of human rights in the modern world. The article proves there is no theoretical anthropological understanding of the institution of human rights. It has been concluded that the appeal to anthropological jurisprudence requires the identification of the initial theoretical and methodological principles, parameters and axioms of cognition, the integration of a person into the subject field of legal science, linking jurisprudence with the chosen external environment (philosophy, sociology, theology, etc.), predetermining the existence (understanding) of a person, causing qualitative differences and the structure of subject-methodological phenomena. In addition to the identification of such hypotheses, prerequisites and axioms, the basic method (principle) of cognition and its heuristic potential are also being searched (defined). The terminological designation of the formed subject-methodological phenomenon (legal anthropology, anthropology of law, anthropological approach, etc.) reveals its role in the system of interdisciplinary relations of legal science.

• International Journal of Computer Science & Network Security
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• v.21 no.7
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• pp.249-256
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• 2021

An issue of security and threat is urgent as well as it concerns everyone: a person, community, state, etc. Today, the question of cybersecurity has become especially relevant due to general digitalization and the spread of the cyberculture. In terms of it, the growing popularity of videogames can be observed. Their impact on society differs significantly, therefore, it needs thorough consideration. The purpose of the article is to disclose the role of videogames in cybersecurity. To achieve the stated purpose, such methods as analysis, synthesis, systematization and practical involvement of videogames have been used. As a result, three levels of possible threat of videogames has been distinguished: videogames as a possibly dangerous software, as a tool of propaganda and spread of stereotypes, as a space for the creation of virtual communities. In conclusion, it is stated that videogames can be not only a threat, but also a tool for strengthening the cybersecurity.

• SUVANNABHUMI
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• v.10 no.2
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• pp.121-142
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• 2018

Area studies are sometimes framed as focused on specific localities, rooted in deep linguistic, cultural and historical knowledge, and hence empirically rich but, as a result, as yielding non-transferable/non-translatable findings and hence as theoretically poor. In Europe and North America some social science disciplines like sociology, economics and political science routinely dismiss any reference to local specifics as parochial "noise" interfering with their universalizing pretensions which in reality obscure their own Euro-American parochialism. For more qualitatively oriented disciplines like history, anthropology and cultural studies the inherent non-universality of (geographically constricted) area studies presents a predicament which is increasingly fought out by resorting to philosophical concepts which usually have a Eurocentric pedigree. In this paper, however, I argue that concepts with arguably European pedigree - like religion, culture, identity, heritage and art - travel around the world and are adopted through vernacular discourses that are specific to locally inflected histories and cultural contexts by annexing existing vocabularies as linguistic vehicles. In the process, these vernacularized "universal" concepts acquire different meanings or connotations, and can be used as powerful devices in local discursive fields. The study of these processes offer at once a powerful antidote against simplistic notions of "global"/"universal" and "local," and a potential corrective to localizing parochialism and blindly Eurocentric universalism. I develop this substantive argument with reference to my own professional, disciplinary and theoretical trajectory as an anthropologist and historian focusing on Vietnam, who used that experience - and the empirical puzzles and wonder encountered - in order to develop theoretical interests and questions that became the basis for larger-scale, comparative research projects in Japan, China, India, South Africa, Brazil and Europe. The subsequent challenge is to bring the results of such larger, comparative research "home" to Vietnam in a meaningful way, and thus overcome the limitations of both area studies and Eurocentric disciplines.

• Korean Journal of Social Welfare Studies
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• v.44 no.1
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• pp.217-237
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• 2013

It seems that it is hard to find the idea of social welfare from Confucianism if we consider it as feudalism. However, there is plentiful source of philosophical anthropology and social philosophy in Confucianism. It is the matter of how we understand Confucianism. This paper tries to look over the misunderstandings of Confucianism, and find out its essence from the view of philosophical anthropology and social philosophy. We could elicit the philosophy of social welfare from the series of work. Confucianism contains the idea of communalism on a view of human being. It means that he is born to be communal, not individual. Therefore it regards individualism as a vice. This let us conjecture the fact that Confucianism has different philosophy of welfare from the western culture which is based on the individualism. It will make us reflect upon the problems caused by individualism nowadays. Confucianism concentrates on the spiritual welfare no less than material welfare. If we state the word "welfare" differently into "happiness", Confucianism regards that the real happiness comes from the spirit, not matter. The spirit aims to realize moral value such as love, righteousness, and courtesy. Therefore Confucianism's philosophy of welfare ideally aimed the society that morally harmonized among people. The ideal of family-minded society was what it tried to realize.

• Journal of Korean Philosophical Society
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• v.137
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• pp.277-321
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• 2016

Friedrich Nietzsche's philosophy embraces characteristics of existential philosophy and philosophical anthropology. In his book "Thus Spoke Zarathustra", Nietzsche defined human beings as an existence with innate possibility for change, beings that stand at the borderline between "the last man" and "the ${\ddot{u}}bermensch$", raising a question over the meaning of human being's existential healthiness. The anthropological symptoms that Nietzsche's philosophy deals with trigger existential problems, and healing these anthropological symptoms is a precedent to healing an existence. In Nietzsche's philosophy, the ${\ddot{u}}bermensch$ is presented as a prototype of practical man with a healthy existence, born from endeavors to heal the last man prototype of a decadence that was prevalent throughout Europe at the time. Nietzsche found the root cause of nihilism found in Europe in philosophy, religion, metaphysics, and Christianity, and attempted a genealogical investigation on this aspect. In so doing, a philosophical problem surfaced whereby only one truth was used to force diverse existential styles into a uniform style. Nietzsche intensively criticized philosophy and philosophers that only studied truths from metaphysical-Christian-moral perspectives, as they overlooked the foundation of true existence and presented human beings of a feeble mind and will as a result. Nietzsche emphasized the practical role of philosophy that can contribute to the human being's ascent and growth based on realistic conditions of human existence described as the earth, that philosophy that can serve as a basis for existential transformation of human beings and their lives. The task of philosophers is to lay the groundwork for the possibility of changes for all human beings and their realization. This existential practical foundation of philosophy can be called the ${\ddot{u}}bermensch$, as it is healthy man, the "greatest reality" as Nietzsche desired.

• The Journal of the Korea Contents Association
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• v.11 no.1
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• pp.123-133
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• 2011

Rapid development of life sciences about human cloning in real world is reflected alternately ahead and behind in the movies and it brings up the conversation topics about the scenario of diverse human life in the near future. This study is the consideration of the characteristic of the human cloning motif in movies, focused on the feature film which consider human cloning a philosophical point of view. The emergence and evolution of somatic cell cloning conclude the problem of philosophical anthropology. And identity and un-naturality of human clone boils down to desire and dilemma of character in . The dramatize to the exclusion of genre's attribution and the setting of twofold relationship between original and clone as well as real mother and daughter prove the critical mind of as stated above. This study also reported it reinforces the characteristic of the human cloning motif in movies that plotting with parallel narrative and the consistent attitudes with various cinematic expression and techniques.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.111-142
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• 2016

'In-Jon(人尊)' is one of a concept which constitute the mainstay of Daesoon thought. To be superficial, the concept is appeared to be limited at a area of anthropology, but In-Jon is a large concept which includes ontology and epistemology. Because the essence of human being is connected with God and the such possibility is related to the mission of human being's subject who exists in world. Advanced researches to analysis of in-jon tend to focus on rise of human status but this study do on universal subject not particular subject. This is to elaborate the point of issue. The point of view as rise of human status overlooks problem of relationship between human entities. who ingenerate hierarchy. In-jon is the universal subject of philosophical subject concepts which western philosophy have taken as main problem since Descartes. So we have to consider In-jon to be conceptual continuity concerning stream of history of ideas and communicate with ideas. A precedent study on 'injon' concept has weak conceptual analysis, which only emphasizes the greatness of mankind as compared with others. But that can't reveal In-jon based on the Daesoon thought. So I try to engraft the concept on development of subject ideas to get academic objectivity. In-jon is great in having universal subject to expand the authority of God to all creation. That is the last goal which subject can reaches through the development. Considering this regard the research direction of this study is very encouraging and significant. Western philosophy has important philosopher of the three, Descartes, Kant, Hegel. Those are a spectrum who show an aspect of subject ideas. The subject idea has become the middle of philosophical system since Descartes in modern. It is the right and necessary process to philosophy because human being has spirit or reason connected with God. So In-jon in Daesoon thought is academic concept comprising ontological and epistemological properties. So I try to analyse In-jon through that and have In-jon join the ranks of mainstream academics in this paper

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.61-94
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• 2018

The aim of this research is to examine the main concepts of human beings established by the saints and wise men in the Perennial Philosophy, and to reveal that the human view of Perennial Philosophy is consistent with the view of human beings of Daesoon Thought. In addition, Kant, who synthesizes Western modern philosophy, also sets out the ultimate goal of his philosophy of identifying human beings, wherein Kant asks what human beings are. The view of human beings in the Daesoon Thought reveals one kind of answer that can be given to Kant's anthropological question. If we compare this idea with that of the Western world (a Kantian view of humanity) based on this Perennial Philosophy, the characteristics of Daesoon Thought can be revealed clearly. Kant set the ultimate goal of his philosophy to answer the question, "What is man?" With regards to this, he posits four questions: 1) What can I know? 2) What should I do? 3) What can I hope for? 4) What are human beings? And Kant says that the fourth question (related to anthropology) involves three other questions. However, he does not offer up his own definition of human existence anywhere in his works. He regarded humans as being rational, and he did not think that humans had any special cognitive ability to intuit into humanity itself. In the end, Kant leaves the human being as a sort of unknown entity. On the other hand, The concept of humanity in Daesoon Thought (Perennial Philosophy) can provide a straightforward answer to Kant's question. This possible is because human beings in Daesoon Thought are not seen as different from the Dao (道) or deities (神), which can be called the essence of ultimate reality. From the perspective of Daesoon Thought, humans have divine cognitive abilities. In Perennial Philosophy, this could be the best way to simultaneously lead the object of mind and cognition to the divine Ground. Humans have special cognitive or perceptual abilities. The ultimate identity of every person is God. The realization of the divine being by finding one's true nature as a human being (the self) and the essence of the enlightenment of those who have shown this special intellectual intuition through training are both outcomes found at the core of perennial philosophy. These can be expressed clearly and obviously through the essence of Daesoon Thought.

• 유학연구
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• v.48
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• pp.253-281
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• 2019

In this paper, I will keep the balance of virtues between the moral and the intellectual by understanding the dicourse of Early Confucianism through the frame of virtue epistemology. Not only is this an attempt to be free of a conventional way of thinking about virtues in the light of moral perspective, but also a holistic approach to grasp the activities of human life to unite cognition with action. This approach is influenced by contemporary movements of western philosophy paying a special attention to the concept of virtues within some parts of ethics and epistemology. Hence, we need roughly to interrogate the context of recalling the virtues. In this vein, I will examine the Analects in relation to intellectual virtues. I will show inseparability of intellectual virtues from moral virtues and unity between knowledge and action from the complementarity between virtues. In virtue epistemology, the understanding of intellectual virtues is one of the solutions to unravel the issues of epistemic justification. In short, this is similar with the Early Confucian way of thinking about the unity between knowledge and action. Even though the initial question they raised respectively is different, the unity of knowledge with action through virtues aims to make humans better ones as the theme of philosophical anthropology.

• Journal of Korean Philosophical Society
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• v.126
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• pp.109-132
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• 2013

The most important vocabulary in Advaita $Ved{\bar{a}}nta$, which is anthropology and soteriology on the self, is of course '${\bar{a}}tman$' or 'the self', to which '$an{\bar{a}}tman$' or 'the other' is in opposition. As $Ved{\bar{a}}ntic$ system revolves around the concept ${\bar{a}}tman$, it can be compared favorably with 'final vocabulary' of Richard Rorty. Moreover, $Ved{\bar{a}}ntic$ system can be termed as 'a return of self-identity', in which a process of returning is from a deceived self to the true and original self. After all, story of '$an{\bar{a}}tman$' or 'the other' in $Ved{\bar{a}}nta$ seems to have no significance at all. However, discourse about the other can also lead a something fruitful. There are such doctrines in $Ved{\bar{a}}nta$ that support a procedure of self-realization not according to the Hegelian dialectic but to the transposition and continuous antagonism between the self and the other, as a special meaning of viveka (discrimination) that fixes a boundary between the self and the other, a destruction of falsehood that is more important than establishment of truthfulness, a transposition of the true and the false before and after self-realization. Thus the other is not disappeared but only hidden, even after accomplishing its own methodological role, and the same is with discourse about the other. To revive forgotten vocabulary in $Ved{\bar{a}}nta$ is an attempt to reconstruct devaluated story by means of shifting the pivot of discourse from the self to the other. The essential thing in this attempt may be to revive the conceptions of 'effort' that is intently concealed and of 'self-inquiry' that has lost its true meaning. Out of these, a systematic and continuous self-inquiry, consists in having a scenario on the question 'Who am I?' and utilizing that scenario by experience without interruption. A work of reconstructing the lost narratives in $Ved{\bar{a}}nta$ can be feasible only when the history of self-inquiry is redescribed in the system itself, provided that object of inquiry is not 'a self as the self' but 'a self as the other'.