• Journal of Korean Philosophical Society
• /
• v.144
• /
• pp.167-203
• /
• 2017

In this paper I will investigate the problems of the Ego of Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$ from the standpoint of $trisvabh{\bar{a}}va$ and the transformation of the basis of $Yog{\bar{a}}c{\bar{a}}ra$. Kant's Copernican revolution and Husserl's Phenomenological reduction are the keys to understanding their philosophies. We especially want to look into the comparison between the Ego of Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$. According to Kant, we need the transcendental Ego as absolute in order to unite consciousness. Kant criticizes traditional metaphysics which had argued that the metaphysicians regard the transcendental Ego as substance. If they regard the transcendental Ego as an empirical object, this attempt will be in vain, because they seek to know unknown things. Husserl's phenomenological reduction is properly understood as a method designed to transform a philosopher into a phenomenologist by virtue of the attainment of a certain perspective on the world phenomenon. We will find the field of the transcendental, absolute ego through phenomenological reduction. Transcendental, absolute ego constitutes our whole world and gives meaning to the world. $Yog{\bar{a}}c{\bar{a}}ra$ argues that what our ordinary consciousness (the sixth consciousness) regards subjectivity and objectivity as separate, or that self and the world is an imagination that $alaya-vij{\tilde{n}}ana$, the mind more profound than the ordinary consciousness, created. $Yog{\bar{a}}c{\bar{a}}ra^{\prime}s$ $alaya-vij{\tilde{n}}ana$ creates the whole objects and the consciousness (the sixth), so we must regard them as illusionary. $Yog{\bar{a}}c{\bar{a}}ra$ insists that there are three natures of mind and we attain the transformation of the basis in mind. Based on this point of view, Kant, Husserl and $Yog{\bar{a}}c{\bar{a}}ra$ want to transcend and overcome the limits of the ordinary consciousness, and then they want to find the absolute truth (everything) and want to be a men of freedom.

• Journal of Korean Philosophical Society
• /
• v.146
• /
• pp.49-77
• /
• 2018

This essay examines the ego (I-Subject) problem in Husserl's phenomenology and consists of four parts, as follows. Section I describes the meaning of this research on ego and some important points to note in relation to this study. Section II discusses two aspects of the problem of pure ego, which appears as an ego-problem for the first time. The first aspect is the two opposing positions that Husserl himself took regarding pure ego. Husserl initially rejected pure ego as an object of research in Logische Untersuchungen I (1901) however, he withdrew this position in Logische Untersuchungen II (1913). The second aspect is the content of pure ego that Husserl explored in Ideen I (1913) after he accepted pure ego as a phenomenological problem. The theme of section III is the "theory of three egos" which appeared in Ideen II (1912, 1952). Here, two issues have been noted, one of which is the methodological basis for enabling this theory: the phenomenological "attitude change" (Einstellungsaenderung) and the "Underlying" (Fundierung). The other is the explanation of the content of the three egos: the "physical ego", "personal ego" and the "pure ego". Section IV concerns two themes of the "monadic ego" that appeared in the Cartesianische Meditationen (1931). The first theme is the theoretical premise for the establishment of the monadic ego. In conjunction with this theme, phenomenological-psychological reduction was used as a new method to open up new problem horizons. The second theme brings up the content of the monadic ego, the essence of which can be summarized as follows. 1) This ego is based on a pluralistic and independent ego-concept in which each ego is equal to its own self. 2) It must be asked whether each of the monadic egos is different from one another. 3) The "other" of a certain transcendental ego is not the ego-other relationship but ego-another ego (alter-ego). 4) This phenomenological monadic ego can mutually communicate with alter-egos through empathy, unlike Leibniz's metaphysical monads.

• Journal of the Korean Applied Science and Technology
• /
• v.37 no.4
• /
• pp.794-806
• /
• 2020

This study was conducted in order to attain an in-depth understanding of and describe the Ego-Integrity Phenomenon of the elderly of age 65 and older. The data was collected from June 2020 to July 2020 as an in-depth interview consisting of semi-structured questions. The data was analyzed using the Colaizzi's method, one of the phenomenology methods. All interviews were recorded and transcribed for analysis. Through analysis, 309 significant statements were extracted, and 88 formulations of meaning, 53 themes, 16 theme clusters, and 5 categories were derived. The categories and the theme clusters are as such : 'reflecting on the past life with delight' ('fruitfulness over the lifetime', 'achieving through fulfilling responsibilities', 'achieved specially and gratefully'), 'Currently lonely and distressed due to the bitter old days' ('Physical health needs and psychosocial needs are not met', 'Wasn't able to make good choices for parents and children', 'Elderly life is not easy'), 'Satisfaction from enduring tough and difficult journeys in life' ('Compensated for hard work at workplace and home', 'Problem solved through endurance and overcoming', 'Living a healthy elderly life by escaping from the habits of the past'), 'Realizing the way of life as an elderly' ('Now is the best and most satisfying moment', 'Managing self in old age', 'Living passionately, though it may be late', 'Retiring from the forefront of life with an abundant heart'), 'Passing on beautifully' ('Desires toward the later years', 'Hope during the last moments', 'Appearance and emotions when death approaches'). It was observed that during the Ego-Integrity Phenomenon of the elderly, they have come to discern the meaning of life by reminiscing the regrets and difficulties of the past, and through this reminiscence, they have come to attain a positive and transcendental hope for the rest of their lives. The Ego-Integrity of the elderly appeared to be subjective, dynamic, and occurring simultaneously rather than continuously. It is recommended to develop a variety of nursing interventions while taking into consideration the age and the type of experience of the elderly.

• Korean Institute of Interior Design Journal
• /
• v.17 no.4
• /
• pp.92-101
• /
• 2008

A new paradigm of design lays stress on the world of metaphysical concepts, and various attempts are being made to give meaning to psychological values. Hotel is a memorable place to remind of a special moment in one's life such as travel, marriage, meeting and so on. It also contains even more symbolism than other spaces as it is the place where the most primary and private act takes place apart from one's residence. As a result, it is also possible to communicate the message which a designer intends to convey through the user's recognition in the form of various symbolic expressions in space design. The designer communicates a meaning into a space through a symbolic system and creates a mutual consensus by means of the understanding structure of "designer-space-user". The user's diverse interpretations through a symbol are based on epistemology and consist of the primary, the secondary and the tertiary recognition structure system in the aspect of their contents. The primary structure depends on sensual perception, impressive idea and transcendental recognition based on metaphysical and perceptional association. The secondary structure includes casualty, continuous deduction and rational(integral) recognition. Finally, the tertiary structure is sublimation to the transcendental mental world beyond the boundary of emotion and it is classified into fundamental recognition structure on an object and archetypical recognition structure on an ego. These characteristics can derive systematic understandings and diverse interpretations on the symbol from the space of a hotel through the frame of analysis based on the artistic form of monosemous, polysemous and multidimensional frameworks and symbols. The framework of this analysis includes all the cases, and various methods which haven't been attempted in practice are presented. Therefore this study is not just a simple analysis of space but rather it will serve as a methodological tool for design that allows for various attempts of symbolic design concepts in the recognition structure system.

• Cartoon and Animation Studies
• /
• s.49
• /
• pp.299-323
• /
• 2017

Interests to cultural prototype as a material of cultural contents are getting more increasing nowadays. One of them is myth. The important thing when you are dealing with the myth as the material that how to convert prototype narratives. Today, digital culture is becoming one of the essential elements of mankind, that is a new sociocultural phenomenon and distinguishing differentiation from the past analogue era. In this regard, the combination of mythology and digital culture is effective strategies for transforming storytelling that can resonate with people who are not familiar with myths. puts the view both of this world and underworld, mythical characters, and various elements of the Grim Reaper into the story. And combines them with digital elements. sets the world that the transcendental soul exists as physically transferred data form. and reinterprets the traditional mythology world into the digitally operated world. Soul-Phone from this anime reflects the digital culture such as storage and transmission, and helps enjoying audiences accept the unfamiliar world of myth. And also It symbolically shows dystopian viewpoints through side effects can caused by digital technology development, such as the instrumentalization of human being, the risk of communication through digital media, and ego-loss caused by duplication, etc. In conclusion, forms a consensus with the audience through the transformation strategy of storytelling that converts the world of myth into the digital world. And it reflects the dystopian view and shows a differentiated world view from the narrative of myth.

• Sim-seong Yeon-gu
• /
• v.33 no.2
• /
• pp.141-194
• /
• 2018

The article is about Yong-Ho-Bi-Gyeol(龍虎秘訣), which is one of the most important Taoist text in Korea written by Jeong-Ryum, a Taoist and alchemist in the Chosun Dynasty. The article deals with the alchemical and psychological meanings of Yong-Ho (龍虎, Dragon-Tiger), the way of nurturing cinnabar (修丹之道), the closing of the qi (閉氣), the method of alchemical breathing, the Dantian (丹田, cinnabar-field), and the Mysterious Female's One Opening (玄牝一竅), in addition to the brief introduction of the life of Jeong-Ryum and the bibliography of the book. The Yong-Ho (龍虎) meaning the dragon and tiger is the archetype of transformation in the form of their opposites, rooted in the psychoid system of the human psyche. The unified Yong-Ho makes Dan and the Dan, literally indicating cinnabar, has many alchemical connotations such as Mercurius, the rubedo state of the alchemical process, and the philosopher's stone. In the book, Jeong-Ryum emphasized the slow and subtle way of breathing in and out of Dantian to develop neidan (内丹, inner cinnabar or inner alchemy). The refining of neidan begins by the closing of the qi, which symbolizes the radical introversion and withdrawal of all the projections on the outer objects. The Dantian located at the lower part of the abdomen has been known to preserve jing (精), the vital essence of life, which can be refined into qi and spirit (神). In Jungian perspective, the Dantian is a mandala where an individual's mind can stay and focus at the center of psyche detached from ego and related to the Self. The long-nurtured introverted energy makes the Mysterious Female's One Opening (玄牝一竅), a pit or cavity in the transcendental space, through which the meditator can have a relationship with the great female principle of the universe. The current article has introduced the contents of the Yong-Ho-Bi-Gyeol in the perspective of analytical psychology. However, it has not dealth with the remaining topics including Taesik (胎息, embryonic breathing) and Juchenhwahu (周天火候, the great Celestial circuit firing), due to the lack of author's sufficient knowledge and experience. The unexplored areas of Yong-Ho-Bi-Gyeol will be studied in the future.

• Journal of Korean Philosophical Society
• /
• v.131
• /
• pp.165-197
• /
• 2014

In this paper, I investigate on the human nature in philosophy of Wang Yang-Ming and Buddhism from a Kantian point of view. The core argument of the philosophy of Wang Yang-Ming, Buddhism and Kant is that all human beings have the pure abilities a priori to overcome themselves, to realize their own potentialities. This is called immanent transcendence. At this time human beings can be free. Kant, Wang Yang-Ming and Buddhism claim that all human beings themselves will overcome their desires from their mind and body through the immanent transcendence, reflection and contemplation on their own. When we give up the external knowledges, throw away obsessions with the selfish desires and go back to our inside, we can see our original nature. To have an insight into this inner nature, to respect the moral law a priori, this is to overcome the ourselves, and to be a Grate Man(聖人) and a Buddha. This way is the only way to be a Grate Man and a Buddha. The main proposition of Wang Yang-Ming's philosophy is expressed 'There are no things without mind.'(心外無物) The core of Kant's transcendental philosophy is called the Copernican Revolution by himself. Copernican Revolution means the transition from the object-centered epistemology to the subject-centered epistemology. 'Innate Knowing'(良知) and 'Perform Innate Knowing'(致良知), 'All human beings have the mind of Buddha'(一切衆生悉有佛性) contain the apriority, immanence of Moral Law. In this respect, the theory of Innate Knowing in Wang Yang-Ming and mind of Buddha in Buddhism, pure Moral Law in Kant has the same structure grounded in subjectivity. Even if we have the mind of Buddha, innate Knowing, moral law a priori, the reason why we don't know our original nature is that we fall into the obsessions with selfish desires, and that we have inclination to external interests. So the moment you see our original nature, ordinary people themselves turn into a Buddha. These changes and transitions are immanent transcendence. All human beings have the ability to do this changes and transitions. Buddha does not exist outside of us, but it exists with our reflections on our human nature. Buddha can not existed without our insight into the our innate Ego. Where there is our original nature, there is a Buddha. So Buddha is called the another name of the original figure of human beings.