• Journal of Korean Philosophical Society
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• v.146
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• pp.163-192
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• 2018

In the philosophy of Louis Labelle, the subject of "good and evil", which is rarely discussed in modern philosophy, emerges as a very important concept. In his reasoning, the notion of evil starts from a passive stipulation of the Scholastic philosophy of "the lack of being", but he defined the evil, which actually exists in the world with more positive sense as a willing force destroying "life and values". In his reasoning that defines "the presence of evil" as "le scandale du monde", all humans have the possibility of evil as an attitude of will, and the presence of evil in the world and in human society is inevitable. On the other hand, because the outcome of evil appears as physical and mental "pain", the human's attitude toward pain, which attempts to deny suffering, induces a moral will to overcome this evil. The moral anguish, which is the "internal suffering" that we have in front of the presence of evil, makes us conscious of becoming a "moral being", and people become self-satisfied here. Although painful, self-satisfaction and happiness about becoming a moral being is the only occasion and motive for man to overcome this by opposing the presence of evil. In other words, Lavelle's thoughts for good and evil are based on "moral psychologism", and the "coherence of psychological horizons and ethical horizons" between rejection of suffering and moral agony enables "ethical optimism" that man constantly overcomes evil and produces good. This is clearly an advanced modern application of scholasticism on the concept of evil.

• Journal of Korean Philosophical Society
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• v.129
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• pp.167-191
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• 2014

Pour Kierkegaard la condition de l'homme naturel est tragique. $D^{\prime}{\hat{e}}tre$ $s^{\prime}{\acute{e}}veiller$, ${\hat{e}}tre$ ignorant et $d{\acute{e}}nier$ sur son vrai ${\hat{e}}tre$, tous causent le $d{\acute{e}}sespoir$. En plus l'homme ne peut avoir une conviction sur son bonheur $jusqu^{\prime}{\grave{a}}$ la mort. Donc sa $th{\acute{e}}orie$ du bonheur ne se base pas sur le bonheur. Tous le monde vit dans une situation $o{\grave{u}}$ il y a une distance entre $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ et son vrai ${\hat{e}}tre$. La vie ${\grave{a}}$ la perspective ${\acute{e}}thique$ s'apparaît comme se diriger vers son vrai ${\hat{e}}tre$ et ceci signifie $d^{\prime}{\acute{e}}tablir$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$ en s'echappant la vie $esth{\acute{e}}tique$ qui est la vie sensitive et directe, et aussi faire s'identifier son ${\hat{e}}tre$ $ext{\acute{e}}rieur$ ${\grave{a}}$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$. Le $p{\acute{e}}ch{\acute{e}}$ signifie la $s{\acute{e}}paration$ de son vrai ${\hat{e}}tre$, cela est la source de tout mal. L'obtention parfait de $l^{\prime}{\hat{e}}tre-soi$ exisge ${\hat{e}}tre$ en $pr{\acute{e}}sence$ devant l'Asolu(Dieu) en tant qu'individu unique, et s'accorder avec l'Absolu. Mais du fiat $m{\hat{e}}me$ que ceci est impossible pour tous, tout le monde ne peut vivre qu'ayant un peu de $p{\acute{e}}ch{\acute{e}}$. Donc l'aspect de la vie ${\acute{e}}thique$ s'apparaît une vie dynamique qui $d{\acute{e}}passe$ $soi-m{\hat{e}}me$ sans cesse. En contradiction qu'avec l'analyse sur $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ qui est si tragique, la vertu de cette vie ${\acute{e}}thique$ est si optimiste. Elle est l'amour. Cet amour est $tr{\acute{e}}s$ excellent qui $d{\acute{e}}passe$ toute la vertu ${\acute{e}}thique$. En $v{\acute{e}}rit{\acute{e}}$ pour Kierkegaard, bien que le salut $lui-m{\hat{e}}me$ sera donner par la foi, le principe de cet amour est l'unique vertu qui ammene l'homme vers la foi et vers le salut. C'est pourquoi son ${\acute{e}}thique$ est essentiellement s'apparaît 'une ${\acute{e}}thique$ de l'amour', et la recherche sur cet amour, son principe et son aspect reste comme uneque $t{\hat{a}}che$ de $l^{\prime}{\acute{e}}thique$.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.117-152
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• 2020

In Daesoon Thought, Matteo Ricci is regarded highly as a Jongjang, 'religious leader,' (of Christianity). This paper deals with the life and philosophical/theological thought of Matteo Ricci as homo-religiosus from the perspective of phenomenology of religion. Examining his historical background and biographical sketch, I will analyze Ricci's understanding of God, humanity, and salvation and re-evaluate his relationship with Daesoon Thought. Matteo Ricci, born in Italy, became a Jesuit missionary to China and transmitted various products of western civilization. Accepting the pro-cultural approach of Jesuit mission, he applied it to Chinese culture and language by learning the Chinese language and regarding Chinese people as his friends. This was a sympathetic way to transmit Western religion and culture while on Chinese soil. He suggested eight reasons to look towards the future of China with optimism and taught Chinese people his Christian message through his indirect means of understanding and persuasion. In China, Jesuit missionaries called the Christian God 'Tianzhu (Cheonju in Sino-Korean),' meaning Lord of Heaven. Ricci identified the Confucian notion of 'Shangdi (Sangje in Sino-Korean),' meaning Supreme Emperor (or God) with Tianzhu. While translating Confucian scriptures, he found the common ground between Confucianism and Christianity to be the monotheism of ancient Confucianism. He criticized the concepts of God in Buddhism and Daoism, and justified the Christian doctrine of God by way of a Confucian understanding of deity. Ricci's understanding of humanity was based on his Christian faith in creation, and he criticized the Buddhist concept of transmigration. He proposed Christian ethics and doctrine of salvation by using discourse on the afterlife and in particular, the concepts of heaven and hell. Concerning the relationship between Daesoon Thought and Ricci, the following aspects should be examined: 1.) Ricci's contribution to the cultural exchanges between East and West, 2.) his peaceful approach to his mission based on dialogue and persuasion, 3.) the various activities conducted by Ricci as a Christian leader, and 4.) his belief in miraculous healings. His influence on Korea will likewise be explored. Ricci's ultimate aim was to communicate with Asian people and unify East and West under a singular worldview by emphasizing the similarities between the Christian and Confucian concepts of God.