• The Journal of the Korea Contents Association
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• v.13 no.11
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• pp.159-166
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• 2013

This paper aims to not giving one time pleasure nor curiosity, but applying and sharing philosophical discourse for contemporary citizens with reflectivity in a realm of media art. This paper shows the result from the class which the author conducted with philosophical discourse, case analysis, ideation and progress into practical works. Through the process of doing ideation and realization of media art work with students, this paper shows that theory and practice can be harmonized and penetrated into deeper level with diverse interface experiments.

• Journal of Korean Philosophical Society
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• v.131
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• pp.353-381
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• 2014

"The four types of temperament" (hereinafter "Sa-Sang Constitutional Medicine") is applied to not only medicine, but also various fields like management, politics, education, etc. Despite that "Sa-Sang Constitutional Medicine" is "Mind-Body Medicine" which is fundamentally based on "Controling Mind and Body", though, it was rarely used for psychotherapy in practical. Practical treatment on clinical medicine is limited to only medicine-treatment or acupuncture-therapy. However treatment on illness and pathological phenomenon suggested by "Sa-Sang Constitutional Medicine" keeps individual's nature in control, and it governs environmental facts: age, region, and socio-cultural factors: alcohol, debauchery, riches, authority(酒 色 財 權). Especially, "Moral Cultivation" in "Sa-Sang Constitutional Medicine" emphasizes the importance of properly understanding vice(邪心) and laziness(怠行) concealed in natural temperament of human being, and pursuing "Understanding Each Other(博通)" and "Upright Conduct by Oneself(獨行)". Furthermore, because "Sa-Sang Constitutional Medicine" is developing medical theory based on "Understanding Others(知人)" and "Straighten Oneself(正己)" doing try integral approach, it has great implications for the present generation that forms much of social connection. Similarly, Ken Wilber who is one of representatives of "World Philosophy" and "Integral Psychology" is suggesting "Integral Life Practice" (hereinafter ILP) - applies practical and heuristic "Integral Approach" to individual experiences. ILP is the only practical discipline for development of viable whole-area. ILP says that there are four core modules: body, mind, shadow, spirit(靈), and five auxiliary modules: morals(倫理), gender(性), work(일), emotion(情緖), relationships(關係性). These nine modules could apply mind-body treatment of "Sa-Sang Constitutional Medicine", and thereby more developed mind-body treatment would be found.

• Journal of architectural history
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• v.9 no.2 s.23
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• pp.85-100
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• 2000

This paper is a study of the Beaux-Arts discipline of architecture, as it was established during the late nineteenth century in America. It focuses on trio particular modes of vision and representation that were at the heart of the discipline. The paper argues that Beaux Arts vision was centered on what may be called 'planar vision'; a mode of seeing through which the multiple aspects of the architectural design imbedded in the plan were read and re-interpreted. Similarly Beaux-Arts training in drawing required its student to draw within the multiple layers of historical traces; the new design being in effect a new layer placed on often unseen traces of monumental precedent. The theoretical basis of this practice was not based on history but on the concept of composition. Composition, in the French tradition was regarded more a matter of practice than theory. The Anglo-American discourse on composition, on the other hand, formed a body of theoretical literature based on formalist assumptions. There was, however, a fundamental gap between these formalist theories of composition and the 'layered' modes of vision and drawing involved in the design process. This practice leaned more on the modern romantic notion of 'intuition' for its theoretical basis, once again forming an immanent conflict with the mimetic practice of classical and historical architecture. The paper draws a picture of a discipline centered on a 'theory of the plan,' a potentially modern discipline integrated with classical forms and details. It was clearly effective as a practice. However, structured by conflicts between theory and practice, history and form, mimesis and intuition, the Beaux-Arts was unable to defend itself at the philosophical and theoretical level the modernists engaged their attacks on this system. At the same time, the paper poses the question of how different modern architecture is from this system. Is not the 'theory of plan,' in its many transformations and guises, still the central discipline of twentieth century modern architecture, and is it not structured by basically the same kind of conflicts and paradox that were immanent to the Beaux-Arts system.

• Journal of Korean Philosophical Society
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• v.126
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• pp.423-461
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• 2013

The researcher conducted this study to investigate what special meaning does an emotion experience program, a Confucianism philosophical thinking, has for Sunwoo(善友), and based on what structure it unveils a good clue of Sunwoo(善友); and to reveal the structure of philosophical counselling treatment simultaneously. Thus, the researcher performed an "emotion experience program for 3 weeks, targeting 22 research subjects and collected the data of their experience. As for date analysis, a phenomenological analytic method of Colaizzi (1978), one of qualitative research methods was used. It was because the phenomenological analytic method of Colaizzi was suggested to derive common properties of whole research subjects rather than those of individual research subject, which could help develop the theories of philosophical counselling treatment. The finding of the analysis revealed the intrinsic structure of the phenomenon which the research subjects experienced through "an emotion experience program" was reborn as 'unfamiliarity and suspicion', 'burden', 'recognition of a method and a need', 'self-reflection', 'awareness of nature and the correct behavior', 'joy and pleasure', and 'rebirth as a valuable existence'. These were categorized to examine the structure of philosophical counselling treatment. The findings revealed the treatment went through the precesses: 'the start of learning and intentional guidance', 'reflection', 'enlightenment', 'Sugichiin(修己治人)', 'freedom', and 'transcendence. Considering the purpose of Confucian philosophy is living valuable life and the accomplishment of objectives is based on the transcendence, realizing preallotment and putting it into practice, the structure of emotion experience by the research subjects is appropriate for the purpose of Confucian philosophy and the process of objective accomplishment.

• The Journal of Korean Philosophical History
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• no.23
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• pp.217-244
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• 2008

This research studied Minor Annotation of Elementary Learning("小學枝言") and Private Examination of Classic of the Mind("心經密驗") from the ethical perspective. Minor Annotation of Elementary Learning and Private Examination of Classic of the Mind are writings that play a role of bridge between Chinese classics(經學) and Theory of Statecraft(經世論). These two essays were written for the purpose of putting virtue into practice, which had been attained by studying Chinese classics, through a vehicle called Theory of Statecraft. If Minor Annotation of Elementary Learning called as a book of cultivation of outward morality or outward behavior, then Private Examination of Classic of the Mind is the book for cultivation of inward temperament. The 'practice' emphasized by Dasan through these two essays denotes ceaseless efforts toward goodness or virtue. Such efforts can be interpreted as 'ethical practice', if looked at from the perspective of aggressive struggle toward virtue. Dasan, in these two essays, had stressed to practice Good(善) through positive and lively actions. The matter of Good and Bad(善惡) in humans is not associated with their mind, but related to their practice. That is to say, humans may turn out to be good through means of 'ethical practice'. For Dasan, 'ethical practice' toward Good should have to be continued and upheld not only in the course of self-cultivation, but also in 'establishing relationship' with others. Such an assertion of Dasan was to lay emphasis on accomplishment of 'ethical practice' toward Good amid close relationship between personal and social ethics. Also, Dasan had emphasized free will(自由意志) in humans. This means that Good and Bad will be determined according to humans' free will, and to the same extent, that humans are responsible for its consequence. It is noted that Dasan had stressed that any human having free will should have to be a 'man of virtue'(君子) through means of 'ethical practice'.

• 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 Korean Philosophical History
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• no.59
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• pp.191-214
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• 2018

Mozi was a practitioner who suggested the most persuasive theory about the cruelty of war among Chinese thinkers, and was a theorist who applied his theories into reality. In order to do systematic and comprehensive analysis of Mozi's book,'Non-aggression'in which he suggested anti-war and peace theory, we tried to review his theory both theoretical and practical aspects. We examined the theoretical aspects in three different parts. First, the moral basis of Mozi's anti-war peace theory is "Mutual love" in which they love each other and share their mutual benefits. Second, according to Mozi it is clear that those who caused the war as well as those who steal other people's goods should be punish based on the retribution point of view. Third, Mozi demonstrates that war is not profitable from the economic aspects as well. These three aspects are at the core of anti-war peace theory of Mozi. Next, we looked at the case of Mozi's effort to protect the weak countries in reality. His theory of 'Anti-war and Peace' is presented to protect the weaker countries. Finally, we have looked at some of the Mozi's defensive tactics, which is called the best of all in ancient. Through these considerations, it can be guessed how much he tried to narrow the gap between theory and practice. The Mozi's theory of Anti-war and Peace, which has been struggle to establish a peace in reality, still has realistic significance today.

• The Journal of Korean Philosophical History
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• no.37
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• pp.97-134
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• 2013

Kim Ee-man was born and grew up in Jecheon (堤川). As a government officer and a Confucian scholar belonging to Namin School, Kim Ee-man was active in the early and middle of 18th century. Kim Ee-man composed good poems since he was a child. In addition to being a good poet, Kim Ee-man later became a model government officer, who had thorough awareness on serving citizens (爲民). When he was a governor in Yangsan (梁山) county, he built an embankment for farmers by out of his own salary. The academic world of Kim Ee-man faithfully succeeded the basis of Toegyehak (退溪學) and he took Sohak (小學) as important. The reason of Kim Ee-man having established a practical guideline in the form of inscription and proverbs was also directly related to the issue of moral practice. Kim Ee-man also received the influence of ancient classic study from his teacher Lee Seo-woo (李瑞雨) and took Yookgyeong (六經, Six Classics in China) important in practice. Kim Ee-man started the study on Joojahak (朱子學, the doctrines of Chu-tzu) in later years. He became more thorough in being a public figure while reinforcing effort on differentiating the principle of heaven (天理) and human desire (人欲).

• The Journal of Korean Philosophical History
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• no.27
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• pp.7-37
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• 2009

This paper handled the problem of 'the mind' suggested by Bojo-Jinul. On the whole, I explained three fields, Jinul's way to approach 'the mind', the theory of the nature and the theory of practice and enlightenment. This paper is based on the established research papers. However the part that I explained the 'no-mind' in the theory of the nature is different from the established researchers. It is the emphasized part to interefere with Kanhwa Meditation. In this part, I explained Bojo's way to approach 'the mind' in the viewpoint of Sujeungnon(the theory of practice and enlightenment). And I clarified that his thought had been showed in his work and his system of thought is composed of Donojeomsuron(the theory of sudden enlightenment and gradual cultivation) and Kanhwa-Seon(Kanhwa-meditation). It is the theory of the nature that we handles 'the problem' philosophically. So I studied the examples of the nature and then I researched 'Kongjeokyeongjisim(the mind of the light of the divine wisdom in the void)', the foundation of 'Donojeomsu(the sudden enlightenment and gradual cultivation)' and 'Musim (no-mind)', the foundation of Kanhwaron. Finally, I inquired into 'Donojeomsuron(the theory of sudden enlightenment and gradual cultivation)' and 'Kanhwaron(Kanhwa-Meditation)' as 'Sujeungron(the theory of practice and enlightenment)'.

• The Journal of Korean Philosophical History
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• no.29
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• pp.281-309
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• 2010

The aim of this paper is to investigate the origin of prajñāpāramitā thought in Platform-Sutra, because the practices such as No-thought(無念)·No-image(無相)·No-staying(無住), Samadhi for one act(一行三昧), Seating meditation(坐禪) and Non- distinction of calmness and wisdom(定慧一體) are consolidated into the practice of prajñāpāramitā. The practice of No-thought, No-image and No-staying means an absolute stage which cannot be described in words. It is another expression of prajñā-samadhi or practice of prajñā -pāramitā whose concepts originate from Diamond-Sūtra, Vimalakīrtinirdeśa-sūtra, Mahāparinibbāna-sūtra, and Mahāprajñā-pāramitā-Sūtra. Samadhi for one act is to have an insight into the original nature in everyday life, which is a new development of practicing prajñāpāramitā. Seating meditation is another form of expression of Sudden Enlightenment to see into one's original nature(頓悟見性) through practicing prajñāpāramitā. This can be said a new kind of mixture of Buddhadhātu thought and prajñāpāramitā thought. Therefore prajñāpāramitā thought in Platform Sutra comes from Buddhadhātu thought and prajñāpāramitā thought. Those two thoughts consolidated in Platform Sutra, made the starting point of Zen Buddhism. At the same time, they further continued to be systemized into the thought of Zen Buddhism and eventually into the conclusion of Zen sect of Chinese Buddhism.