• The Korean Publising Journal, Monthly
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• s.171
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• pp.14-14
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• 1995

이종관 교수의 철학소설 "소피아를 사랑한 스파이"는 가볍고 경쾌한 문체를 통해 본격적으로 현대철학의 핵심주제에 대한 비판과 통찰을 듣고 싶은 유혹을 느끼게 한다. 스파이가 된 철학자의 포스트모던한 모험을 통해 서구 철학사의 비밀과 속내를 재미있게 정탐해놓은 보고서를 읽으면서 철학적 사색의 기쁨을 맛본다.

• The Journal of Korean Philosophical History
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• no.58
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• pp.97-137
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• 2018

This paper analyzes the thesis classification of the "Korean Philosophy Journal" and the subject and characteristics of two representative scholars of the Research Society in commemoration of the 30th anniversary of the establishment of the 'Korean Philosophy History Research Society'. The "Korean Philosophy Journal" was published from the 1st edition in 1991 to the 55th edition until November, 2017, and introduced a total of 582 papers. In the meantime, the 'Korean Philosophy History Research Society' became a registered place after being nominated by the Korea Research Foundation. Among the 582 chapters, 297 papers deal directly with Korean philosophy, and 174 papers on Chinese philosophy. Among the Korean philosophical theses, the most popular one was the 198th issue, and the Chinese philosophical thesis was the most popular with the subject of theology. Among the Korean philosophers, Chung Yak - Yong and Chinese philosophers Chu Shi were the most studied. Among the writers who participated in the "Korean Philosophy Journal", 203 were all of them. Among them, Lee Sang Ik published the most articles with 28, and Choi Young Sung was the second with 23. Based on Lee Sang Ik 's thesis 28, Lee Sang Ik is a well - known neo - Confucianism scholar. His research is based on the theory of neo - Confucianism and the theory of secularism. On the one hand, he establishes his own moral theories and criticizes other moral theories. On the other hand he establishes his own governing theory and criticizes other governing theories. And theoretical proposals on various problems in modern society Based on Choi Young Sung 's thesis, 23, Choi Young Sung is the best researcher in the field of studying in Korea. His research focuses on correcting mistaken perceptions and descriptions in the history of study abroad in Korea, and developing the undeveloped parts. In addition, I am looking for a new perspective on the history of studying in Korea. In addition, he has been studying the philosophical thought of Choi Chih Won in order to establish a philosophical foundation for approaching the history of thought rather than just the study of the history of thought. The "Korean Philosophy Journal" has been advanced in quantity and quality, and has developed quantitatively and qualitatively. Revitalization of the SungKyunKwan university Korean Philosophy Department is indispensable for the continuous development of "Korean Philosophy Journal" and 'Korean Philosophy History Study Society' and to create excellent scholars.

• Women's Studies Review
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• v.26 no.1
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• pp.3-39
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• 2009

Philosophical counseling, established by Achenbach in 1981, began as "philosophical practice" and emerged only recently as a new field of philosophy in its own right. It attempts, by recasting the philosopher as a counselor, to bring philosophy back from academia and recover the ancient notion of "doing philosophy," in a real-life context. Furthermore, it allows clients who are at a critical moment in their life a chance to revive their authentic selves and empowers them to pursue their own path. By engaging with philosophical counseling, clients are more likely to realize their hopes for their lives by examining their lives thoroughly and facing them anew. This paper first attempts to investigate philosophical counseling services for Korean women and to outline a new model of counseling based on the combination of two models of counseling, philosophical counseling and feminist counseling. In the second chapter, it seeks to introduce the history and characteristics of philosophical counseling and in the third chapter, the history and characteristics of feminist counseling are investigated, focusing on a counseling-activity entitled "Telephone for Women." Finally, in the fourth chapter, a comparative study is made by identifying the common aspects of each counseling type, in order to promote the shared outlooks of both counseling models. Although these two models of counseling emerged from different historical, social, and cultural contexts, they were founded according to four common beliefs, which are as follows: first, a focus on the importance of "practice," second, the establishment of an equal relationship between the counselor and the client, third, the importance of counselors listening attentively to the client and opening themselves up, fourth, the encouragement of clients becoming truly themselves and self-educated. Therefore, the writer believes that these two models of counseling are both aiming at the realization of an authentic "human life." It is hoped that philosophical counseling will give Korean women an opportunity to maintain a dialogue that will improve their "well-being" in the future.

• Journal of Korean Philosophical Society
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• v.105
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• pp.401-421
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• 2008

The purpose of this paper is to examine the achieved role of Kant philosophy in restructuring Deleuze philosophy from either a positive or effective perspectives. On top of this foundation, I will demonstrate the major part largely unknown in a composing structural elements of Deleuze philosophy as follows: 1. I will draw a bird's-eye view of the triad of Bergson, Nietsche, and Spinoza regarding Deleuze philosophy. Especially I will spare time in analyzing Deleuze's late works like and then demonstrate the structure of Deleuze movie philosophy. 2. The line of Kant's position in that circumstance will be clarified as well. 3. Through that, the meaning of Kantian attempt and its effect will be examined. Finally the connecting Kant with various levels of Deleuze's Copernicusian revolutions based on will certainly bring about a meaningful fruitification.

• Journal of Korean Philosophical Society
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• v.129
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• pp.111-140
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• 2014

In this paper, the main subjects with which I deal are as follows: (1) Is Distancing Philosophy from the real ruling power a way of practical-philosophical resistance, based on social reformation as a axiological directivity of Kim Tae-Gil's ethical thought, though it is negative type of resistance? Or is it a sort of transformed value-free opportunist behavior which allows antidemocratic ruling group to coerce the people into submission, assuming an uncompromising stand seemingly? (2) Is Kim's defense argument on the opening of the course of National Ethics and the all-out activation of National Ethics education under Park's Yushin Regime derived from his own philosophical belief? Or is it brought out from the external conditions and circumstances surrounding Kim Tae-Gil which forces him to participate in the national undertaking for the settlement of the course of National Ethics in the university? The 'provisional' answers about the two subjects are as follows: (1) Kim's Distancing Philosophy is a type of practical philosophical revolt against the dictatorship power under Yushin Regime, though it is negative form of resistance. We can accept this philosophical elucidation above all by confirming the fact that the reform of reality is the main ethical trait running through his entire ethical thought system. However distancing philosophy disclose the crucial limits to allow itself to boil to the philosophical practice compromising with real ruling power eventually, though it is intended upon its own social ethical directivity and conviction. (2) The primary factor which affects Kim to propose such an advocation argument on the course of National Ethics and the education of National Ethics is the external conditions and circumstances surrounding him, especially the power-relation between he and ruling group and intimate human relation between he and his superior philosophers who carries out the role of a ideologue for the Yushin Regime, rather than his own philosophical belief. But no matter what primary factor, Kim's action to make a advocating argument to support the course and the education of National Ethics is to blame, on that account that he cannot adequately his social responsibility and role given to him as a reformist moral philosopher who will pursue the realization of righteous democratic society. Along with that, It is not too enough to criticize him sharply for such defending action. The reason is that his supporting stance for National Ethics education is brought out, by not adhering closely to the philosophical way of distancing from the dictatorial power devoid of political legitimacy and moral justification.

• Journal of Korean Philosophical Society
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• v.137
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• pp.277-321
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• 2016

Friedrich Nietzsche's philosophy embraces characteristics of existential philosophy and philosophical anthropology. In his book "Thus Spoke Zarathustra", Nietzsche defined human beings as an existence with innate possibility for change, beings that stand at the borderline between "the last man" and "the ${\ddot{u}}bermensch$", raising a question over the meaning of human being's existential healthiness. The anthropological symptoms that Nietzsche's philosophy deals with trigger existential problems, and healing these anthropological symptoms is a precedent to healing an existence. In Nietzsche's philosophy, the ${\ddot{u}}bermensch$ is presented as a prototype of practical man with a healthy existence, born from endeavors to heal the last man prototype of a decadence that was prevalent throughout Europe at the time. Nietzsche found the root cause of nihilism found in Europe in philosophy, religion, metaphysics, and Christianity, and attempted a genealogical investigation on this aspect. In so doing, a philosophical problem surfaced whereby only one truth was used to force diverse existential styles into a uniform style. Nietzsche intensively criticized philosophy and philosophers that only studied truths from metaphysical-Christian-moral perspectives, as they overlooked the foundation of true existence and presented human beings of a feeble mind and will as a result. Nietzsche emphasized the practical role of philosophy that can contribute to the human being's ascent and growth based on realistic conditions of human existence described as the earth, that philosophy that can serve as a basis for existential transformation of human beings and their lives. The task of philosophers is to lay the groundwork for the possibility of changes for all human beings and their realization. This existential practical foundation of philosophy can be called the ${\ddot{u}}bermensch$, as it is healthy man, the "greatest reality" as Nietzsche desired.

• The Journal of Korean Philosophical History
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• no.50
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• pp.171-200
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• 2016

The full-scaled study of Joseon conducted by Japan in the 1910s was part of its colonial policy, while the native Joseon studies against it contained political aspiration to recover the national rights and independence. Accordingly, the conceptual meaning of 'Joseon' varied according to its subject of speech. The establishment of modern nation-state failed along with the extinction of Korean Empire, but 'Joseon' was newly discovered within national ideology. It became a historical concept in which the experience of the past and the expectation toward the future could be united. The so-called 'Joseon Studies' was only limited to intellectuals in the academic circle, but 'Joseon' embraced the articulations from more various social agents. Furthermore, it is only natural that 'Joseon Studies' should be interpreted within the historical semantics of 'Joseon', considering the connection between concept and discourse. In his The History of Joseon Civilization, An Hwak encompassed the history from the times of ancient mythology to the contemporary times under the banner of 'Joseon'. Opposing Japanese distortion of history carried out in the name of historical positivism, he idealized Joseon history as comparable to that of the Western democracy. He extended the study of 'Joseon' into culture at large, foreshadowing a kind of Joseon philosophy. In his An Overview of Joseon Philosophical Ideas, the first description of 'Joseon philosophy' as an independent field, he proposed philosophy as one of three sources of pride in Joseon and asserted its uniqueness and originality compared to the West. It was an attempt to grasp the peculiarity of Joseon ideas from a perspective of the history of universal human civilization. He considered 'Jong'(倧) as an ideological foundation held from the ancient to the modern times, and the acceptance of Buddhism and Confucianism as beneficial to 'Joseon philosophy'. The birth of 'Joseon philosophy', the modern transformation of the traditional knowledge system, was an intellectual experiment to apply traditional knowledge to the modern disciplinary classification system.

• Journal for History of Mathematics
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• v.18 no.1
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• pp.67-74
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• 2005

The purpose of this paper is to analysis with contents on thoughts and problems of philosophy of mathematics concerning around harmonical types of metaphysics and philosophy of mathematics. Moreover, we were gratefully acknowledged that the questions at issue of metaphysics and philosophy of mathematics are possible only in a philosophical position of mathematics in relation to nature of mathematical ion. These attitudes, important as they are in the study of an individual thinker, also have a pronounced effect on the future relation of mathematics to philosophy. And we can guess that many mathematician's research will have significant meaning in the future.

• The Korean Publising Journal, Monthly
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• s.249
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• pp.6-6
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• 1999

인문학의 위기와 극복, 전통사상의 계승과 보편주의, 자본주의와 민주주의 같은 문제들은 세기 전환을 앞두고 있는 올해도 철학적 성찰의 중심 주제가 될 것이다. 불투명한 세기말 상황에서 정신의 방향을 설정하기 위한 치열한 철학적 성찰이 요청되기 때문이다.

• The Korean Publising Journal, Monthly
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• s.205
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• pp.3-3
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• 1997

유럽대륙과 영미철학의 큰 흐름 사이에서 다문화시대에 걸맞은 세계의 철학이 국내에 소개되리라 본다. 기술과 진보에 대한 문명비판적 검토, 자연과 인간의 조화 속에 생태학적 균형을 모색하는 작업 등 다각적인 영역에서의 공동연구 작업은 계속 요청될 것이다.