• Journal of Korean Philosophical Society
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• v.145
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• pp.143-165
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• 2018

This paper aims to describe the past character of art through Gadamer's interpretation of "End of the Art" thesis of Hegel. His interpretation also reveals that new art can demand a validity as a way of self-understanding that the art understands itself from its past. Hegel declared the end of art in his philosophical system. From Gadamer's perspective, it means that art has past character in the horizon of modern christianity-humanistic self-evidence (II). Then art understands itself as the past and demands its own validity. Gadamer sees that art cannot require common self-evidence which is clearly and universally understood by all in an age of "the end of self-evidence." And according to him, this requirement shows up in the phenomenon of anti-art in post-modernism(III). From his standpoint it is about time to demand new validity of art again and this requirement could be complied through hermeneutical self-understanding. Art exists as a self-understanding artwork in the cycle of understanding in which art understands itself as an understood past. As a play is played by players, artwork exists as participating spectators. This artwork does not demand a common understanding but exists through various understandings of spectators(IV).

• Journal of Korean Philosophical Society
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• v.139
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• pp.213-238
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• 2016

This paper examines how Dasan Jeong Yak-yong developed self-healing and his perspective of happiness during the hardest point of his political and social career. Just after the death of King Jeongjo (正祖, reign. 1766-1800) the arrest and persecution of those who accepted Christian knowledge from the West began. Among them were Jeong's family members and friends. Jeong, who had learned but had not accepted Christianity as a religious belief, was exiled to Ganggin 康津 in southern Jeolla Province where he was to spend the next 18 years. The two things that helped Jeong through his exile were the Book of Changes 易經 and his commitment to the study of Confucian thought, political, and social reforms. His life-long commitment to writing and his progressive understanding of the principle of changes of the universe in the Book of Changes, represented processes of self-healing and cultivation, depriving Jeong of self-pity and enabling him to attain the highest level in self-realization. According to Jeong, there are two kinds of happiness; "secular happiness" (yeolbok 熱福) related to power and wealth, and "pure happiness" (cheongbok 淸福), a free and idyllic life. For Jeong, the latter was more valuable than the former. Jeong believed that life pursing ethical virtues only could bring authentic joy to people. Furthermore, his devotion to the issues of systematic, social reforms was out of his desire to bring the public happiness by "practical learning", silhak 實學.

• Journal of Korean Philosophical Society
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• v.142
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• pp.99-119
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• 2017

Buddhism tends to be accepted as an institutional religion. This is probably due to the historical background in which Buddhism has been accepted as a representative institutional religion along with Christianity since the mid-20th century. In particular, Buddhism is accepted as an institutional religion based on tradition. Buddhism is also accepted as philosophy. Even if the western philosophical background is embraced that defines philosophy as the pursuit of intellectual clarity and wisdom in life, Buddhism is deemed to be classified as a philosophy that allows for the possibility of philosophical criticism without unconditionally believing the truth that Gautama Buddha discovered. The possibility of Buddhism as philosophy like this is directly linked to the possibility of Buddhism for doing philosophy. Doing philosophy in Buddhism can be presented in three processes: keeping a distance from daily life, the observation and concentration based on the distance, and the formation of a new world-view. Doing philosophy is rooted in the same way as meditation in the lives of people tired from post-capitalist everyday life. Nonetheless, Buddhism clearly has the characteristics of religion, thus posing a challenge of establishing a new relationship between religion and philosophy. The tradition of a strict separation between the religion and philosophy in Christian civilization is still working as a factor that keeps Buddhism from being classified as philosophy. In cases where the pursuit of intellectual clarity and practical wisdom in life is incorporated into the purpose of philosophy, Buddhism can be categorized into having the distinctive function of religion "spiritual peace", and sharing the common function of philosophy and religion "enlightenment." In that sense, it can also be an important task to seek a new perspective on the relationship between religion and philosophy.

• Journal of Christian Education in Korea
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• v.67
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• pp.229-265
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• 2021

The purpose of this study is to suggest educational directions by exploring the stories of changes and expectations experienced by Christian children during the COVID-19 pandemic. For this purpose, nine third- to fourth-grade elementary school children attending the church, were interviewed about their changes and expectations regarding COVID-19. The results identified five areas of experience: daily life changes, school life changes, interpersonal relationship changes, religious life changes, and emotional changes during the COVID-19 period. Daily changes included infection prevention, missing play, leisurely routine, and lethargy. Changes in school life included loss of face-to-face classes and various rule requirements. Interpersonal relationship changes included the difficulties in forming relationships with friends, teachers, parents, and siblings, and religious life changes included loss of face-to-face worship and the restoration of family worship. Various negative emotions were expressed. Analysis of the participants' expectations showed in daily life they wanted to travel and play, return to pre-corona school life, return to face-to-face worship, restore retreats, and develop fun programs as religious life expectations. Based on these children's experiences and wishes, the study suggests that educators need to recognize children's efforts during the COVID-19 period, read their hurt feelings, and develop church programs that include communication, community, and fun elements.

• Journal of Korean Philosophical Society
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• no.123
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• pp.61-89
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• 2018

The purpose of this paper is to characterize the reception of Cynicism by Julian, the emperor and Neoplatonist of the late Roman Empire. Julian attempts to restore true Cynicism, while chiding decadent contemporary Cynics. To this end, he idealizes Diogenes as an example of the true Cynic. The main attention is paid to the way in which Julian idealizes Diogenes. First, we introduce the basic features of Cynicism with a focus on the figure of Diogenes. Although Diogenes inherited the ethics of happiness from Socrates and presented the Cynic practices encapsulating - freedom from social customs, self-sufficiency as opposed to vanity and greed, and asceticism - as a shortcut to happiness, he was called a 'Socrates gone mad', owing to his unconventional and shameless words and deeds. Compared to this Diogenes, we try to discern the characteristics of the true Cynic described by Julian. The true Cynic for Julian is a rigorous ascetic like Diogenes, but a Diogenes knowing shame (aidos). He is an intelligent examiner of the opinion of the people like Socrates. However, he is a free man not enslaved to a particular state, but a pious philosopher who defends the divine moral law of the cosmopolis. In the end, it is shown that Julian embraces Cynicism in so far as it can be integrated into Socrates' rationalist moral tradition. We conclude with a brief reflection on the significance of Julian's reception of Cynicism from the perspective of his attempt to unify ancient philosophical traditions in order to protect Hellenism against Christianity.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.3
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• pp.394-399
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• 2019

This study examines the familism values of the young generation. This study was conducted on 436 university students living in Daejeon and Chungcheong area. The results of the study are as follows. First, as the socio-demographic characteristics of the subjects, by gender, There were more female students (56.0%) than male students (44.0%). 34.4% of the respondents were under age 20, followed by 21 ~ 22 years old (30.7%) and 23 ~ 24 years old by 17.0%. As for the grade, 61.9% of the first and second graders were more than the third and fourth graders. In the case of religion, 42.7% of the respondents said that they had no religion, followed by Buddhism (29.1%) and Christianity (19.5%). 69.7% of the respondents said that they had two siblings. Second, when looking at the level of familism values perceived by the survey subjects, the Filial piety (4.35) was the highest, followed by Equality Consciousness of husband-wife (3.51) and Sense of Community in Blood Relationship (2.87), Family-First Consciousness (2.64), and succession of Patrilineal Family (2.41). Third, the overall Familism Values according to socio-demographic variables showed a significant difference between the age groups (F = 11.08, P <.001) and the grade (F = 4.70, P <.01).

• 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.19 no.6
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• pp.491-503
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• 2019

In commemoration of the centennial anniversary of the March 1 movement in 2019, the research looked at the significance and influence of the March 1 movement on Korean history and highlighted what the church of the 4th Industrial Revolution era should play. The meaning of the March 1 movements to modern society has been identified as follows. First, the Church needs a clear sense of responsibility for society. Second, there is a need for attention to the next generation, the existing future. Third, practical education is needed for young people. Fourth, what is as important as a dreams is the value in it. Focusing on these facts, the study suggested what modern church roles should be like in the era of the Fourth Industrial Revolution. First, the church should attempt a missional approach that emphasizes the sense of belonging. Second, education for the next generation, called the Z generation, is paramount. Third, the church of the new era should be the leader of the civil society movement. Fourth, efforts are needed to realize the identity of the church. So the Church of the Fourth Industrial Revolution era should be a more missional community that reveals the kingdom of God in everyday life.

• (The)Study of the Eastern Classic
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• no.33
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• pp.335-358
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• 2008

Hosan Park Moon Ho lived in the truly eventful era with keen competition of western powers, invasion of Japan, Confucianism based Movement against Western Power, Volunteer Army Movement against Japanese and etc. Therefore, his learning and idea could not help being related with such difficult environment of his country. Especially, his idea is directly related with such historical environment of his era in terms of his claims as follow: He thought that Christianity destroyed Korean traditional idea and good customs; he claimed that the nation should subdue the betrayers who were at the Japanese side and be revenged on the murder of the empress Myeongseong; and he advocated his own theory for civilization that the nation should be strictly against the imperial invasion of western powers but work for GaeMulSeongMu(開物成務: Achieving Everything through Enlightenment on Meaning of Everything) and HwaMin SeongSok(化民成俗: Forming Beautiful Customs by Educating the People). The problem that should be urgently solved that time was, first of all, to repel the invasion of Japan and western powers and to realize Confucianism based political ideal by scheming political and social stability and saving the people's livelihood from distress through such repelling.

• Journal of Christian Education in Korea
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• v.71
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• pp.155-179
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• 2022

This study aims to apply Hannah Arendt's concept of 'collective responsibility' to the Christian education on environmental issues around the world, focusing on climate change. This study prepares the concept of 'collective responsibility' and the concept of 'collective guilt' and emphasizes the fact that the current climate change problem should be seen as a political task rather than a task of personal ethics. According to Arendt's theory, Christian education activities applying 'collective responsibility' for climate change can become action. This study has four suggestions for Christian learning to understand and recognize climate change. First, presenting and justifying the anxiety and anger toward climate change in the classroom. Second, transcending self-interest (egocentrism) through "Common Sense (enlarged mentality)" in Kantian terms. Third, building education communities through 'citizen participatory education,' running communication, and conversation. Fourth, encouraging experience and practice in every education community with "faith expressing itself through love (Gal 5:6)." Then, to be sure, this refers to not only love of neighbor in Christianity but also political friendship (philia politikē). The academic significance of this study is that it is the first interdisciplinary research paper in Korea which dealt with Arendt's political theory in relation to Christian education. Although it claims to be a theoretical work that applies Arendt's political theory from a systematic theological perspective to Christian education, the author is proud that it is accompanied by practical elements that can be actualized in the education field.