• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.249-276
• /
• 2016

The thought of Emmanuel Mounier addresses the most important problems in human life. In this research we try to analyze the three ontological characteristics of 'Person'. First the person has an indefinable character and is not substitutable since he is the true self which is the inner and spiritual being constituting the self-consciousness of an individual. The person has his individuality precisely because he is an individual and his being sovereign in having his own world. Next, the person's individuality has an ontological solitude from his own perspective. Nevertheless, having essentially an existential openness since it receives the elements that compose his own world by relationship and communication between men, and being connected unremittedly, the person is paradoxical. Finally, the person appears as a dynamic thing that continues to create the new self-consciousness. And this dynamism of the person wants to proclaim its self identity while at the same time, aim for a "personification of society" based on the love of humanity. Because of this we can say that the thought of Emmanuel Mounier on the person may be a new type of "humanism" that can give light to the misery of modern society.

• 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 Korean Philosophical Society
• /
• v.144
• /
• pp.51-82
• /
• 2017

In Meditation II, Descartes questions "sed quid igitur sum" ("But what then am I?"). To this question to rule our essence, A. Clark insists that "We are soft selves". The idea by Clark is a spontaneous conclusion of the extended mind theory stating that cognitive process, cognitive state, and self may be extended over biological organisms. However, it seems that it is difficult for the extended self to have the qualifications as a moral agent. There have been disputes about expandability of cognitive process and cognitive state, but there have not been many disputes about the possibility of accountability of behavior by the extended self. First of all, in this thesis, it will be revealed that the extended self through the analysis of metaphorical theories and the ontological essence of agent and behavior by G. Lakoff and M. Johnson is just metaphorical rhetoric, which is not suitable for rational comprehension of ontological essence of agent and behavior. Moreover, the analysis of problem about artificial moral agent (AMA) proposes the "Strong First-person Viewpoint" as a requirement of the agent. Finally, the concept of extended self will be shown to be unsuitable for theoretical explanation of us, and the concept of human person will be proposed as an alternative solution.

• Cartoon and Animation Studies
• /
• s.35
• /
• pp.181-208
• /
• 2014

Kon Satoshi is a representative animation film director who explores human's intrinsic self-identity based on ambivalence and delivers a message for self-reflection of entity. The aim of this study is to analyze the persona of character according to the way how a self incorporates with another self in his film; that is to say, how a mask of the personality expresses and realizes itself from the perspectives of the Jung's analytical psychology. The persona, defined as the upmost external personality, involves social behavior playing a specific role to establish constant relationship with others in a society. With increasing demand in a society, individuals get to adapt to outer environment by playing his/her given role in various masks of personality. In this way, although persona acts as a major function in relationship with outer world, it would exert a negative influence on formation of self-identity because of the inconsistency between consciousness and unconsciousness when immersed only in mask of personality, complying excessively with the demand of group. However, persona does not always have a negative effect on relationships. Developed adequately to fulfill its social function, persona is helpful to establish a healthy self-identity with balanced control between inner world of unconsciousness and outer world of consciousness. From these perspectives, this study can identify how the desire of mask hidden inside of each character expresses to function in a positive or negative way by analyzing characters in the film according to integrated pattern and correlation between consciousness and unconsciousness. Additionally, I hope that the psychological research methods in this study will be full of help for interpreting on a character analysis as a theoretical approach.

• Journal of the Korea Society of Computer and Information
• /
• v.18 no.7
• /
• pp.157-164
• /
• 2013

This study analyzed how job stress of counselors at Multicultural Family Support Center effects on their psychological exhaustion. The purpose of this research is on suggesting efficient human resource administration plan by mitigating job stress using the result of analysis. In the result of analysis, MFSC counselors' job stress had an effect on emotional exhaustion, impersonalization, and a factor of decline in sense of self-perfection. Applying this result, this research proposed a necessity of realistic plan preparation to prevent job stress and psychological exhaustion of MFSC counselors.

• The Journal of Korean Philosophical History
• /
• no.29
• /
• pp.153-178
• /
• 2010

The aim of this research was to examine the traditional Confucian view of self-realization in East Asia and the meaning of life implied therein. The researcher closely reviewed the phase of self-realization of both Confucius and Mencius who are central in Confucianism, especially in the primordial Confucianism, and after investigating maturity of personality as well as educational characteristics thereof, the researcher tried to elicit its modern significance. In Analects, Confucius who is the founder of Confucianism mentioned about 'the pleasure of studying and practicing what he has learned'(學而時習 "Hagisiseup" in Korean), since after, his past was then just the process of self-realization that lasted throughout life. That is, the six phases of self-realization, to wit, 'bending on learning(志學, "Jihak")-'standing firm'(而立, "Irip")-'having no doubts'(不惑, "Bulhok")-'knowing the decrees of Heaven'(知天命, "Jicheonmyeong")-'ear being obedient organ for the reception of truth' (耳順, "Isun")-'able to follow what my heart desires without transgressing what is right'(從心, "Jongsim"), are lying hidden and undeveloped during lifetime, and, at the same time, these phases illustrate the state of enlightenment of life in an in-depth manner. By showing the process of living which is being sublimated in respect of quality, and by going through important process of self-innovation up to six times during lifetime, Confucius edifies us the activity of complete self-realization as well as the importance of education and learning. Meanwhile, these are connected to Mencius in a similar pattern, and strong influence of the characteristics of the learning of the mind and heart( 心學, "Simhak") based on his philosophy permeates the self-actualization phase of Mencius. Mencius' self-actualization phase is expressed in terms of six stages, viz., Person of Goodness(善人, "Seonin")-Trustworthy Person(信人, "Sinin")-Person of Beauty(美人, "Miin")-Great Person(大人, "Daein")-Sage(聖人, "Seongin")-Divine Person(神人, "Sinin"), and these six phases of self-actualization process are educational and learning model for people who dream actualization of perfect personality during their lifetime. Confucian and Mencian view of self-realization congruent with self-discipline internally, and it also reveals a stereotype of human externally. These are a process of performing organic ideals in order for cultivating oneself and regulating others(修己治人, pronounced 'sugichiin' in Korean) which has been pursued by Confucianism. Briefly, these self-realization phases are the arts of living that will lay foundation for "Being Born Human, pronounced Saramim' in Korean" and for becoming "Fully Human, 'Sarmadoem'" and finally for "Human Feelingness, 'Saramdaum'

• Sim-seong Yeon-gu
• /
• v.27 no.1_2
• /
• pp.1-27
• /
• 2012

It aims to deal with a topic of coniunctio oppositorum, hieros gamos in a Korean fairytale <Gurungdungdung Sin Seonbi>, in which a human heroine was marrying an animal husband. This Korean fairytale may be compared with Greek mythology <Eros and Psyche> introduced by Apuleius and <Dassingende springende Löweneckerchen> collected by Grimm Brothers. All these fairytales commonly tell that animal husband figures have divine nature. Because animals live their lives totally obeying instincts, the collective unconscious principles of species are completely accomplished. The animal nature excludes ecocentric attitude so that it has transpersonal divinity. The hero is transformed into an animal in the fairytales, which will provide an opportunity to change a one-sided exaggerated attitude of the ego consciousness and acquire universal humanity. During being an animal, the hero would have experienceds to recognize true meaning and value of other living creatures in nature and have attained wisdom of nature. The animal is a symbolic being who will realize value of collective and universal life so as to act therapeutically and contribute to the total personality, individuation processes. Animals in the fairytales correspond to the compensatory contents of the unconscious. Animal figure itself is opposite to the ego consciousness itself because the ego understands the unconscious contents like animal figures have instinctual impulse that the ego will not accept at all. Coniunctio oppositorum in the fairytales is going to show the ego's rendezvous processes to meet the unconscious. The fact that the hero turns into an animal or marries animal partner is a psychic event which greatly lowers under the level of ego consciousness. To overcome the state, it is essential for the hero to regain humanity or to transform animal partner into a human being. By the recovery of humanity or reaching the human level, compensation of the unconscious can be realized in the conscious life. In a Korean fairytale <Gurungdungdung Sin Seonbi>, male partner is a serpent but the heroine marries the serpent and make it cast off skin. Over sufferings and complishment of several tasks, heroine truly meets her husband. In this processes, the heroine obtains divinity. As result, her marriage to animal husband means hieros gamos. In this fairytale, we will be able to look through the ways how female ego-consciousness to make relations to the unconscious and to fulfill individuation.

• Journal of the Korean Institute of Educational Facilities
• /
• v.18 no.2
• /
• pp.30-39
• /
• 2011

학교 도서실은 단지 자료를 축적해 놓은 자료실로서의 역할만을 목적으로 이용하는 곳이 아니라, 학습활동, 독서활동 자료 및 정보제공, 그리고 레크리에이션의 장으로서의 기능을 가지고 있다. 즉 학교의 도서실은 일반 공공도서실과는 다른 학교의 교육목표 달성을 위한 가장 기본적인 교육공간으로 자아학습의 장이다. 지식정보화시대를 맞이하여 자기주도적인 학생중심의 학습을 위한 독서활동과 다양한 자료의 활용이 없이는 불가능하며 학교 도서실을 이용하지 않고서는 그 효과를 기대하기 어렵다. 단지 장서수와 컴퓨터 등의 물리적인 수치가 더 이상 지표가 되어서는 안 되고 학생들의 정서함양 및 인격소양에 도움이 되는 독서공간을 통한 청소년기의 마음의 안정을 제공해 줄 수 있는 진정한 자아학습의 장으로 거듭나야 할 것이다. 본 고에서는 문화관광부의 문화로 아름답고 행복한 학교만들기 사업 가운데 선정된 도서공간의 재구축 사례에 대해 소개하고자 한다.

• Journal of Convergence for Information Technology
• /
• v.9 no.2
• /
• pp.94-99
• /
• 2019

With a special attention to the effects of his different mothering environments on the formation of the children's identity and sociality, and on their growing up into a mature personality under various types of mothering attitudes, this thesis is to tell the significance of the mothering attitude in Faulkner's novel, Light in August. Lena Grove's "tolerant mothering attitude" in Light in August accepts the existence of things as they are and takes the substance over the form. The message for the writer to deliver must be Lena's "tolerance and holding mothering attitude environment." And it is the most required for a child to establish his or her identity and sociality as a human being and to grow up into a mature person.

• (The)Study of the Eastern Classic
• /
• no.62
• /
• pp.145-176
• /
• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.