• Sijohaknonchong
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• v.22
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• pp.5-25
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• 2005

The purpose of this study is to show Da-seuck(다석) and his Sip those were never introduced to the academic world of Korean literature yet. Daseuck who kept company with Yook-dang(육당) and Chun-won(춘원) was a great philosopher of religion. He had ranged over world wide philosophy and founded his own angle of view to God. He had written diary in which many Sijo Poems more than 2,200 were written for 20 years from 1955 to 1974. The special features of his Sijo and the historical meanings are: First, Daseuck had written the most numerous Sijo Poems in number. Second, one of the special features of his Sijo is that most of his Sijo Poems contains his own ideas of God that is caused by his religious belief and his angle of view to Sijo. Third, his poetic words are too difficult to understand because he had used Korean old language that he understand them peculiarly.

• Korean Institute of Interior Design Journal
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• v.25 no.5
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• pp.3-15
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• 2016

Between various ideological experiences, such as spatial, artistic and religious experiences, a consistent and transcendental sense exists, which is difficult to systemize or establish, in all the senses human beings experience. It shows that the depth of essence may be much deeper than that of religion or science in limits of humans' thinking and experiences. On the premise that we need to rationally understand and systemize such a sublime experience, it is thought that we will be able to expand the system of our senses through a new approach breaking away from the previous concepts used to interpret a spatial experience. Rudolf Otto, a German philosopher and comparative religion scholar, explains such an essential sense through Numinose Theory. As his theoretical analysis and approach are used to explore the mechanism of such a transcendental emotion, which is impossible to express with such words as 'sanctity', 'sublimity' and 'reverence', from various perspectives, but intend to exclude dogmatic logic. Therefore, they seem to become new and useful tools in aesthetically understanding space design and objects of arts. Thus, this study aims to examine what value Numinose Theory has in the aspect of understanding space design, based on which this study intends to use the Numinose concept as a concept of interpreting 'Jongmyo Jeongjeon'.

• Korean Institute of Interior Design Journal
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• v.14 no.3 s.50
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• pp.103-113
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• 2005

As today's cultural environment entered the information society, one of the biggest trends of future is the interests of nationalism. The purpose of this study is to interpret interrelation between sign and space design and analyze Korean contemporary space how to universalize traditional conception and attitude in design. The process of this study is illustrated as follows: At first, this study contains basic concepts and theories of semiotics and discusses the possibilities of semiotic approaches in spatial designs. Since the most outspoken theorist in this field can be found in writings of C.S. Peirce, American philosopher, the theoretical basis for this research Is taken from the Peirce's Semiotics. Secondly, this research tries the conceptual approaches based on traditional thoughts of Koreans formed with the philosophic background occurred with the universe, religion and the nature. And then, it approaches for the typical characteristics of Korean traditional space to interpret the meaning and adopt the triadic structure of sign. The structure is classified in status, icon, index, and symbol to analyze the Korean contemporary space design. Finally, it examines the expression structure of the nature of Korea that is succeeded in contemporary space design as the semiotic analysis of the application examples ; and studies the examples that try to set and solve the concept of space in modern society as the real issues in our cultural situations.

• Journal of Korean Philosophical Society
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• v.145
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• pp.217-244
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• 2018

This paper reviews how $J{\ddot{u}}rgen$ Moltmann embraces and transforms the philosophy of Ernst Bloch. For what are the hopes of the two thinkers who presuppose opposing worldviews? This question will provide a good opportunity to look at how different religious types, based on different worldviews in modern philosophy of religion, can understand and communicate with one another. Ernst Bloch was a philosopher who originally interpreted Judeo-Christian thought through Marxism and Persian Dualism and helped to carry out the intrinsic criticism of the doctrine of Christian eschatology by developing atheism of Christianity into a philosophy of hope. Bloch and Moltmann deal with the concepts of future, humanity, nation, and hope in the eschatological horizon, but their worldviews are so different. For example, the connection between the Beginning and Ending, Disjunction or Continuation, the Core of Existence and Resurrection, Messianism and Marxism, Atheism and Theism, Persian Dualism and Judeo-Christian Monotheism. Therefore, a one-sided interpretation that ignores worldview differences in the hopes of these two thinkers should be avoided. Moltmann actively embraced the Messianism of the Jewish thinker, Bloch, by excluding Marxism, made the spectrum of broad-minded horizons diminished in the union of Messianism and Marxism. Moltmann replaced the utopian possibilities of matter in the Ontology of Not-Yet-Being, with the resurrection of Christ, who was crucified, and with the God of Creation and the God of Exodus. By overthrowing the position of atheism in Christianity, which was very important for Bloch, with the system of Trinitarian Monotheism, it resulted in the disconnection and conflict between the Old Testament and the New Testament, especially the ignorance of the tension between God the Lord and Jesus Christ.

• 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.