- Apply for Authority
- P-ISSN0023-3900
- E-ISSN2733-9343
- A&HCI, SCOPUS, KCI
ISSN : 0023-3900
Vol.42 No.4
Abstract
It is often said that anthropocentrism or dualist metaphysics is responsible for the destruction of the environment; however, essentialist thinking based on the law of identity is more responsible for the environmental problems. The solution of the problems lies in denying all forms of differentiation and center and shifting to a Daoist worldview in which all beings are ontologically related to and dependent on one another. We can find this in the ideas of Yi Chung-ik (1744～1816), a Korean philosopher from the Joseon dynasty.
Abstract
Understanding the Korean specific context of gender inequality and any search for a solution to these inequalities must be approached from a conceptualization of relationships. The concept of relationships possess a double function as a source to enable a Korean explanation for the experience of womens oppression, and also a means for us to feel out the possibilities for womens liberation. In this paper I undertake an analysis of the foundations of the knowledge that has constructed Korean gender relations from a historical perspective, and search for a revolutionary transformation of gender relations on this basis. As existing gender relations have been maintained on the mechanism of segregation and separation (bulli and hwahap) and the (baeje and donghwa) which are greatly influenced by yeakiron (li-yue theory), I have paid attention to the feminine characteristics that construct these relationships. These aspects called the feminine characteristics in relationship construction do not rely upon factors external to the relationships, but rather according to the internal attributes of the which are in fact the source of a relationships change and maintenance and have the power as intimacy to enable the creation of the self. In order for intimacy to operate as a positive new resource for a new gender relations, we must undertake an analytical critique of the cultural and historical contexts that made possible the existing means of relating and reinterpret these.
Abstract
Could the truth expounded by Wittgenstein and Heidegger become the subjects of my lifelong research?" This question led me to look back on the path I have trodden as a philosopher and to examine the point at which I stand now. It also made me ponder: "In light of the turbulent experiences Koreans have had over the past several centuries, what truth can we share today?" Thinking about "the principle of fate," "determining what disappears and what remains," I read Yulgok's Yulgok is a pen name of Yi I (1536-1584), a statesman, theorist of government and Confucian philosopher of Joseon Dynasty books again, shelving for a while those of Wittgenstein, who has been the "subject of my lifelong research."
Abstract
When I say that all men have a mind which cannot bear to see the sufferings of others, my meaning may be illustrated thus: even nowadays, if men suddenly see a child about to fall into a well, they will without exception experience a feeling of alarm and distress. They will feel so, not as a ground on which they may gain the favour of the child's parents, nor as a ground on which they may seek the praise of their neighbours and friends, nor from a dislike to the reputation of having been unmoved by such a thing.
Abstract
This paper examines the ideals of human rights in Wonhyo's thoughts. It interprets Wonhyo’s concepts of ilsim and muae of Wonhyo in terms of the three fundamental ideals of human rights: liberty, equality and brotherhood/compassion. I It argues that (1) ilsim requires compassion and provides the grounds for of equality, and that (2) muae is the realization of compassion and liberty. Consequently, ilsim and muae are embodying liberty, equality and compassion. Through an analysis ng of "returning to the source of ilsim" (gwiilsimwon), a key concept ofin Wonhyo's philosophy, this paper shows that Ilsim finally aims at leading people to realize non-duality of others and self, and to live a life of a great compassion of oneness (dongchejabi). Through analyzing a womb of buddha-nature (yeoraejang), another name of Ilsim, this paper argues that it is the ground of the absolute equality of humans. This is because it is undestructible in any situations for any person. Through analyzing the notion of muae, this paper argues that it is an embodiment of compassion and liberty. Muae means liberty not bound by any bi-functional oppositions and fixed conventional thoughts. However, it is not just about liberty. What is prior to liberty is compassion. So liberty and compassion are inseparable in muae. One cannot think of one of them without the other. Wonhyo’s this notion of liberty is different from the modern notion of liberty. Mainly because it is not based on atomic and possessive individualism. It is rooted in oneness of you and I.
Abstract
This paper examines the ideals of human rights in Wonhyo's thoughts. It interprets Wonhyo’s concepts of ilsim and muae of Wonhyo in terms of the three fundamental ideals of human rights: liberty, equality and brotherhood/compassion. I It argues that (1) ilsim requires compassion and provides the grounds for of equality, and that (2) muae is the realization of compassion and liberty. Consequently, ilsim and muae are embodying liberty, equality and compassion. Through an analysis ng of "returning to the source of ilsim" (gwiilsimwon), a key concept ofin Wonhyo's philosophy, this paper shows that Ilsim finally aims at leading people to realize non-duality of others and self, and to live a life of a great compassion of oneness (dongchejabi). Through analyzing a womb of buddha-nature (yeoraejang), another name of Ilsim, this paper argues that it is the ground of the absolute equality of humans. This is because it is undestructible in any situations for any person. Through analyzing the notion of muae, this paper argues that it is an embodiment of compassion and liberty. Muae means liberty not bound by any bi-functional oppositions and fixed conventional thoughts. However, it is not just about liberty. What is prior to liberty is compassion. So liberty and compassion are inseparable in muae. One cannot think of one of them without the other. Wonhyo’s this notion of liberty is different from the modern notion of liberty. Mainly because it is not based on atomic and possessive individualism. It is rooted in oneness of you and I.
Abstract
This paper attempts to identify methodological issues and tasks in defining Asian values and to discuss the utility and functionality of the Asian values debate, focusing on the social science literature dealing with Asian values. Pointing out the ambiguity and inaccuracy of conceptualization of Asian values in the literature, this paper reveals that the practical utility and functionality of Asian values in the social science literature have been very weak. In conclusion, in order for concept of Asian values to served a useful and practical function as explanans in the social science literature, this paper suggests that the concept should be defined specifically, elaborate the practical utility, and establish a sound logical system.
Abstract
This essay argues that the term 'Asian values' is vague, irrelevant, and impractical. There is no categorical common ground for the term 'Asian values,' which refers to so many religious legacies, traditions, languages, and cultures. Instead, 'Confucian values' is a more specified concept. Recently many scholars have argued that 'Confucian values' promote and abet economic success. They point to the so-called economic 'miracle' countries such as Japan, Korea, Taiwan, Singapore and Hong Kong and note that these countries have strong Confucian legacies. This essay argues that the causal relationship between 'Confucian values' and economic success is spurious. The original theoretical frame that first attempted to find the causality between religious ethics and economic ethics, more specifically, between Protestant ethics and 'the spirit of capitalist'--that is, Max Weber's work--cannot be proved by historical evidence. Scholars have proved that early Calvinism or orthodox Puritanism hampered, rather than facilitated, the development of capitalism. What is really important in Max Weber's life project is not the relationship between religious 'values' and capitalist development but the relationship between religious (especially) Protestant ethics and the 'methodical (ethical) way of life' in modern society. This paper tries to revive Max Weber's original interests in the relationship between modernity and religious ethical legacies. In this way the author proposes to reformulate the debate on 'Asian Values' and transform it into a new debate on the question--'What is ethical in Confucian ethics?'
Abstract
This study examines how the print media responds to an ongoinginternational conflict between South Korea and Japan. The media ofeach country are assumed to construct conflicting frames of referencereflecting the interests of their nations with regard to the issue ofDokdo island. The major purpose of this study is to gain an under-standing of the ways this unsettled issue has been used to mobilizeboth domestic and international political support. Content analysiswas undertaken to capture and present the differences in the newspa-pers produced by both the South Korean and Japanese press. Thisstudy suggests that a propaganda framework operates in the news cov-erage of Dokdo island. Both nations reproduced and reinforced stereo-types of the opponent nation, and served to stimulate further mutualmisunderstanding and antagonism through the news coverage of thedisputed island. The study concludes that the international conflictbetween the two nations is managed by the news media which alignswith the foreign policy objectives of the respective home governments.
Abstract
The Mass media in contemporary South Korea has frequently pointed toan allegedly rising individualism or pursuit of self-interest, oftenattributing this development to capitalist industrialization. More recent-ly, however, other social theorists have argued that such views are theresult of nostalgic idealizations of former rural ways of life.This article looks at transformations of ancestor rites and kinshipties over the past 25 years among residents of a formerly rural agricul-tural village that underwent rapid industrialization. A comparison ofthe authors observations and experiences in the early 1970s with thoseof the 1990s, challenges the conventional view of rising individualismand self-interest in contemporary South Korea. Rather than a change infundamental values, the appearance of rising individualism or self-interest is perhaps due to newer associations not morally sanctioned byConfucian or older cultural norms and the relative weakness of newercapitalist legitimating ideologies in contemporary South Korea.