• Journal of Science of Art and Design
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• v.8
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• pp.95-127
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• 2005

It's a matter of ontology rather than that of cognition and methodology to discuss a work of art in Gadamer's philosophy. In addition, he emphasizes the cognitive aspect of a work of art instead of comparing forms and contents of them. For that reason, he excludes aesthetic consciousness derived from Kant first and then makes away with Schiller's theory of aesthetic education. For Gadamer, the concept of truth does not mean accord or correspondence. It would rather be an encounter. This encounter is not axed on a specific time, but a continuous and historical one. Basically. a work of art guarantees this kind of an encounter. This encounter is not based on mutual agreement through an objective standard but on recognition with mutual understanding. Therefore, prejudice or tradition should be acknowledged and respected instead of being excluded. We have only to minimize difference between them through conversation. Gadamer's ontology of a work of art is based on such a ground. The function of a work of art is not only simple satisfaction of aesthetic senses but an object of interpretation, that is, a text by presenting a ground of truth through an agreement of situation. This text reveals its meaning in the situation of author-text-reader. The appearance of this meaning is nothing but the birth of truth. Symbol-allegory and classicism show how to express this kind of truth in a work of art. It is true that Gadamer's philosophical hermeneutics cannot be easily applied to interpret a concrete work of art because it just lays emphasis on the process of 'understanding' instead of a detailed analysis on an individual work. For that reason, he was criticized by some people because of this subjectivity of understanding. However, it's meaning could be changed according to the viewpoint on a work of art. There appears various structural approaches on a work of art in contemporary theory of art. Gadamer just asks the basis of such approaches instead of criticizing a specific one Therefore, a practical approach on individual work should be made separately and hermeneutics enriches the meaning of open-ending of each work of art.

• Journal of Korean Philosophical Society
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• v.142
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• pp.165-192
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• 2017

The purpose of this thesis is to explain the difference between Heidegger's hermeneutical philosophy and Gadamer's philosophical hermeneutics. The difference is to say that Heidegger's philosophy begins with Aristotle's theory of category and transcendental philosophy. On the other hand, the beginning of Gadamer's philosophical research is Plato's dialog, philosophy and Hegels dialectic. 2. Heidegger regards humanism as a variant of the modern ideal of human beings. On the contrary, Gadamer understands humanism as a place where romantism leads to the ideals of human education. 3. Heidegger says that the hermeneutical circle is still a logical and existential structure of the circle. On the contrary, Gadamer understands the circle as a circle between the whole and the part. This circle is the law of traditional hermeneutics derived from the tradition of rhetoric. 4. Heidegger says Plato's philosophy is the first beginning of the substance metaphysic, Hegel's philosophy the end of the subject metaphysic. On the contrary, Gadamer says the hermeneutical understanding and the hermeneutical interpretation is endless. 5. Heidegger's ontology is as Sein zum Tode a future oriented and eschatological. On the contrary, Gadamer's hermeneutic is as Sein zum Text always the way to a past, the infinite openness.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• SUVANNABHUMI
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• v.7 no.1
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• pp.107-137
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• 2015

This article utilizes interdisciplinary methods in order to critically review the existing research on the Mother Goddess of Champa: Po Inâ Nâgar. In the past, Po Inâ Nâgar has too often been portrayed as simply a "local adaptation of Uma, the wife of Śiva, who was abandoned by the Cham adapted by the Vietnamese in conjunction with their conquest of Champa." This reading of the Po Ina Nagar narrative can be derived from even the best scholarly works on the subject of the goddess, as well as a grand majority of the works produced during the period of French colonial scholarship. In this article, I argue that the adaption of the literary studies strategies of "close reading", "surface reading as materiality", and the "hermeneutics of suspicion", applied to Cham manuscripts and epigraphic evidence-in addition to mixed anthropological and historical methods-demonstrates that Po Inâ Nâgar is, rather, a Champa (or 'Cham') mother goddess, who has become known by many names, even as the Cham continue to re-assert that she is an indigenous Cham goddess in the context of a majority culture of Thành Mẫu worship.

• Korean journal of communication and information
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• v.70
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• pp.132-164
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• 2015

The formation of knowledge of the people of Korean society is the social practices of collective subjectivity. Subjectivity is the truth of the self, which is incessantly created, questioned and modified in the milieu of self-reflection. In an attempt to examine the hermeneutics of the subject of Korean society, a conceptual framework is proposed, which, with the notion of life embedded, consists of a historical sequence of the popular, minjung, multitude, people and community. The period of 1960s saw the ambiguous mass of lifes floating, the individual with his/her own interior world of consciousness emerge. The ideological solidarity is formed in the the next two decades, in contestation with immediate and physical threatening such as poverty and dictatorship. The democratization of Korean society and the global expansion of neoliberal regime gave a re-birth of multitude and people which is characterized with their pursuit of the co-existence and co-realization of singularity and universality on the ethical principle of the open and communicative radicality.

• Journal of Korean Philosophical Society
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• v.123
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• pp.57-86
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• 2012

Many contemporary philosophers argue that modern philosophy is only the philosophy being imprisoned in subject and consciousness without communicating other subjects with language. They criticize that it is solipsistic. Today, those who are taking part in the communication theory, hermeneutics, and de-constructivism are trying to overcome this problem. The practical philosophers, especially those who advocate communintarianism criticize that modern libertarianism is not free from the isolated autonomy and breaks the solidarity of the traditional community with treating formally others. They criticize Kant's philosophy in the same way. But it is unreasonable. Because Kant was not the philosopher who pursued the same philosophy of subjectivity and liberalism as the earlier modern philosophers pursued. He tried to criticize its limits and overcome them. Especially he did not remain within the modern subjectivity, but rather tried to come up with the inter-subjectivity communicating between subjects. He showed this side through the 'sensus communis'. He thought of a judgement of taste as an effect resulting from the free play between imagination and understanding, and postulated the 'sensus communis' as a ground of the universal validity of this judgement. Therefore this 'sensus communis' is the subjective principle of a judgement of taste. Furthermore, he did not treat this 'sensus communis' merely as a self-relation of a subject, but rather developed it into an communicative relation among subjects. This position of Kant enables us to seek the harmony between the aesthetic sphere and social-moral sphere, and to overcome the conflicts between the autonomy of the liberalism and the solidarity of the communitarianism. Especially, his 'sensus communis' can be developed into the 'critical hermeneutics' and the 'relational autonomy'. Therefore his 'sensus communis' has the possibility to overcome the negative points of the traditional community and the modern community, and to overcome the conflicts among the isolated selves occurring in today's society. Hence Kant's 'sensus communis' has still the important values in the contemporary philosophy, especially in the practical philosophy being now discussed over the relation between autonomy and solidarity.

• Human Ecology Research
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• v.51 no.6
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• pp.649-663
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• 2013

As cultural diversity has gained a great deal of attention and the social fabric of Korean society is redefined, the number of studies on multi-cultural family homes has been growing in the area of human ecology, but relevant research is rarely found on the subject of housing. While the emphasis of housing research is on multidisciplinary approaches and empirical research is highly valued, a theoretical and methodological platform for discussing the new rising agenda of multi-cultural family homes is lacking. The purpose of this study was to explore approaches to and to discuss the issues in research for multi-cultural family homes in terms of housing theories and multidisciplinary approaches. To understand the housing related needs of multi-cultural families, this study highlights social constructionism, the ecological perspective, and feminist epistemology. These three multidisciplinary approaches were useful for generating an ontological analysis of multi-cultural family homes. Further, this study highlights two housing related theories, the microsociological and housing pathways approaches, for dealing with multi-cultural family homes. In conclusion, the five approaches were useful for exploring issues in housing research on multi-cultural family homes with appropriate research methods like hermeneutics, quantitative, and qualitative methods, and field research. Insights into using perspectives and holistic approaches might be useful for solving the problems of multi-cultural family homes in Korea.

• The Journal of the Korea Contents Association
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• v.9 no.12
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• pp.886-890
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• 2009

Understanding' the child has recently become one of the most important issues at the early childhood education. It comes from sympathizing with the opinion that understanding the child only by the characteristics of the developmental stages has a certain limit and it needs the deep understanding which can not be solved by the existing quantitative researching method only. This study suggests reading the child's culture from the point of the hermeneutical view as one method in order to understand the child wholistically. By this, it is possible to understand and to analyze the child deeply, our subject to understand, including the past, the current and the future of the child, and I hope that it will become one communicating way to share the life and the culture of the child.

• Journal of the Korean Society for Library and Information Science
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• v.49 no.1
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• pp.149-172
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• 2015

This study is to propose the possibility of narrative or story as a research methodology in the field of library and information science. To do this, I discuss the power and possibility of storytelling as a epistemological method of social science. Later, I look into turn to narrative in western scholarly traditions. And then, I introduced the process and the characteristic of the narrative inquiry as a subject and a methodology of research. I compare to another research methodology, ethnography and phenomenological research. At last, I reviewed the literature which is conducted by the methodology of narrative inquiry in the field of library and information science. I consider the possibility of adaptation of narrative inquiry in the field.

• International Journal of Computer Science & Network Security
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• v.22 no.10
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• pp.165-170
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• 2022

Nowadays more and more attention is paid to digital technologies, digitization, and the digitization of public services in particular. Progressive countries aim to build "digital" governance and a digital economy. In this aspect, the international experience of using digitization in the field of public administration, including in local self-government bodies, plays an important role. Therefore, it is important to analyze the international legal experience of the functioning of local self-government in the conditions of digitization. The purpose of the work is to study the international legal experience of the functioning of local self-government in the conditions of digitization. The object of the study is local self-government in the conditions of digitization through the prism of international legal experience. The subject of the study is social relations that arise, change, and cease during the implementation of digitization in local self-government in Ukraine and foreign countries. The research methodology consists of such methods as the method of philosophical hermeneutics; dialectical method; classification method; comparative method; target method; method of documentary analysis; generalization method. Research results. As a result of the conducted research, the international experience of the functioning of local self-government in conditions of digitization was analyzed. In particular, the impact of digitization processes on the course of the decentralization reform in Ukraine is summarized. Also, from the analysis of international experience, a conclusion was made about the potential possibility of reducing the existing gap in the process of communication between the central government and united territorial communities thanks to the introduction of the latest technologies in the field of administrative services, to stimulate innovative and economic development of regions, attracting the attention of businesses and potential investors, as well as the functioning of more open local authorities with electronic communication tools.