• Journal of Korean Philosophical Society
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• v.131
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• pp.49-75
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• 2014

European philosophy helped to justify colonialism through a philosophy of history that privileged Europe. This paper reviews and examines postcolonial African philosophy's efforts to overcome colonialism. Postcolonial African philosophy has been trying to reexamine the essence of philosophy determined by European philosophy for freeing African philosophy from that determination. The emergence of postcolonial African philosophy itself has been a challenge to European philosophy. When European phil. will open itself to this challenge, there will be a possibility of dialogue for desirable relationship between two philosophical traditions. For European philosophy to open itself is to be seen and judged by the non-european, ie, African philosophical regard. Postcolonial African philosophy's efforts to overcome colonialism give questions and challenges to us who experienced and are remain to be under the influences of colonialism and has the task of overcoming it.

• (The)Study of the Eastern Classic
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• no.36
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• pp.301-332
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• 2009

The 16 century Yulgok had lived have been evaluated as the golden age of Seonglihak(性理學) in Korea. However, on the contrary, excessively desperate was the real social and political situation which Yulgok had descirbed. Therefore, eventhhough the Seonglihak centered-reseach is meaningful, this research had the limitation in analyzing the politics in those times. In studying Yulgok's thought, the established researches had focused on philosophic theory centered-orientation. However escaping from that orientation, in this essay I try to restructure Yulgok's enlivened political experience that he had worldly seen, felt, heard and performed in 16th's real politics. While the established researches had absorbed in Kyeonghak(經學, the interpretaion of Confucian Cannon), I try to restore Kyeongse(經世, governing and managing the state) based on Yulgok's worldly political experience. The major concept on which I have focused is Pye(弊, the abnoxious custiom in political and official sphere). Yulgok's offical life had begun with the problematic of how to overcome Pye inherited by Kwongan(權奸, a politically villainous retainer). In the process, he had focused on the worldly performable issue, Minsaeng(民生, the livelihood of the people), not on the abstract and theoritical concept, Min(民, the people). He recognized the cause of desperate situation had resulted from Pyebeob(弊法, the obnoxious law, its system and its execution), and tried to reform Pyebeob in the various way. The next concern of Yulgok came to Pyejeong(弊政, the obnoxious politics, its system and its execution), which interrupted not to reform Pyebeob. According to Yulgok, Pyejeong resulted from the wrong fulfilment of official-scholar elite in government, and the distorted public opinion in governemt. This fact demonstrates two elements mentioned above had common root of the absence of communication of public opinion. Yulgok recognized the importance of Ui(議, the discussion) than of Ron(論, the dabate) and then reviving Ui, Yulgok had tried to arrange the foundation for the communication of public opinion in political sphere.