• Journal of Korean Philosophical Society
• /
• v.141
• /
• pp.203-224
• /
• 2017

In Laozi Tao(道) is not only the universal law of all existence but the eternal law of morality. In Laozi Tao as the eternal law of morality is the absolute criteria of value-judgement. In this respect in Laozi Tao is the perfect value or the absolute criteria of value-judgement. And so someone can evaluate Laozi's perspective on the theory of value is value-absolutism. Nonetheless, Laozi allows all theories of value in Laozi. Laozi's thought on the value is indifferent to what kind of value one has. But Laozi's ideal of the theory of value is value-universalism through Tao as the absolute criteria of value-judgement. So in Laozi the perspective on value is the universalization of value-absolutism. In Laozi, the medium of value-universalism is being of Sage(聖人) and all human's inpersonation of Teh(德). If this two conditions fulfilled, all human beings can reach the state of "subtle identification(玄同)" and can be sages, and value-universalism take the form of valuelessism.

• Korean Institute of Interior Design Journal
• /
• no.16
• /
• pp.106-115
• /
• 1998

Latest modernism shows general idea of phenomenal space through nature of place motility and experience sinceded from standard form and it has general idea of space. therefore this study presents the tension and the relaxation as a method looking for spatal change and value that in spatial experience. For the analysis of work the Conference Pavillon of Tadoa Ando in the furniture company in Vitra Fire Station of Zaha Hidid is analyzed in spatial experence. As the result the result the systematic straight mixture that has a superrimotion with long retangle which the space acts independently and is shown in the drawing of absolutism is formed and collapses theregularity of construction form by decomposition annexation mixing collision and ambivalence. The spatial experiance in this unstable form changes the grade of rank of space by opposite phenomenon by the change of spatial flowing the disorted and vague space that is occurred by superrimotion which has no direction and change of lirht and place and consolidates dynamic strain makes possible to construct against the gravity. And it also creates experienced space thatis reaxed with maintenance of organization of unity harmony, and stsbility.

• The Journal of Korean Philosophical History
• /
• no.27
• /
• pp.255-292
• /
• 2009

This thesis is to study on the prospect of contemporary and theory of contemporary Chinese Neo-liberalism philosopher in the 1990s. The previous Chinese liberalists focused only on political and cultural liberalism, neglecting economic liberalism. As a result, liberalism has not taken root in China. Therefore, the social problems of contemporary China are caused by immature and unregulated market economy controlled by the government, not by the market economy. On the other hand, the social relationship in China is not capitalistic yet. The Chinese need to take the gradual developing step to modernize China. China needs to begin an effort to reform China by the way and speed of the refolution, which lies between reform and revolution; not by making new value system, but by keeping daily ethics and rediscovering the Chinese value system, which is the same as universal ethnics. Moreover, it can solve the mental, cultural problems of modern society. Modernization will be achieved not by ruining the Chinese traditions, but by adjusting the traditions, keeping, and strengthening. Consequently, China will be able to move from agricultural absolutism to modern democracy. The democracy can exist only based on the market economy. Therefore, the goal will be accomplished by democracy based on the market economy starting from Confucian tradition.