• Journal of Science of Art and Design
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• v.4
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• pp.91-122
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• 2002

`Bio morphism` are constituted in paintings where the artists try to embody the elementary properties of living creature as of growth and durability. They are the most appropriate concept of painting to harmonize human being with nature closely. The formative ways of them attach great importance to both unconsciousness and desire , as well as variations or dynamics, by noticing a flow of natural senses and feelings of human being. In other words, the formative ways are based on a recognition of nature as the intrinsic force of life, with the result that aesthetics of incompleteness is embodied in images. Therefore they are clearly distinguished from that of functional, geometric images. A tendency of painting at that time, in a word, 'return to figure and expression', means a conversion into organic images like the incomplete, atypical, and biomorphic forms, while denying the mechanical or geometric. Elizabeth Murray are analyzed, for these works are remarkable in the characteristics of 'Bio morphism'. Consequently the features of organic images, that is, 'the formative acceptance of natural figures, or an informality' and 'the force of free will, or an incompleteness', could obviously be revealed. It is a type that obtains a motif out of natural figures like an animal, a plant, or the concrete figures of human being. In conclusion, this thesis is focused on not only emphasizing that 'Bio morphism' were a major tendency among the various trends of postmodern painting in the 20th century, but also analysing both the painterly formation of organic images and the structure of them. In addition to these points, it is a central aim to evoke that Bio morphism should accurately be evaluated and positioned in postmodern painting. A new recognition of 'Bio morphism' is a peculiarity of the times that reflects a cultural aspect of the present, hence it should be recognized as another way to approach the postmodern painting.

• Journal for History of Mathematics
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• v.29 no.1
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• pp.31-44
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• 2016

This essay aims to suggest roughly the "philosophy of limits." The limits mainly refer to those of human experiences and rational thoughts. The philosophy of limits consist of three theses and two consequences(L, M). (1) The limits are necessarily supervenient in the course of searching knowledge. (2) The limits cannot be dissipated ultimately. (3) To recognize the limits is not only an intellectual recognition but also a beginning of whole personality's reaction. (L) It is a rational decision to accept the limits and leave the margins (yeoback/yeoheuck) rather than to try to remove them. (M) To leave the margins (yeoback/yeoheuck) is characteristic of being human, and enables one to harmoniously communicate with others. To justify the philosophy of limits, this essay examine the limits discussed in mathematics and philosophy: set theory, Godel's Incompleteness Theorem, Galois Theorem in mathematics; and Hume, Kant, Kierkegaard, and Wittgenstein in philosophy. I try to interpret consciousness of limits in various cultures. I claim that consciousness of the limits contribute to lucidity of human identity, communication between persons, stimulation of creative thinking.

• Journal of Korean Philosophical Society
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• v.143
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• pp.189-214
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• 2017

Disgust is caused by human being incompleteness and also its denial. Therefore the understanding of disgust is concerned with the understanding of humans. Thinking critically about disgust, we can solve the problems of disgust and reflect on our limitations. I will refer to Nussbaum's view which finds out in "projective disgust" an antipathy to human fault and a wish for completeness. This article is interested in the fact that disgust is not only a rejective feeling of a person but also a collective emotion which is connected with an antagonistic relationship and power exercise. Specifically, this article focuses on the point that disgust is mobilized to maintain a dominative relationship between humans. This is associated with the inner characteristics of disgust because disgust in itself contains a one-sided perspective, exclusiveness, hierarchy, and domination. This article aims to reveal a collusion between disgust and domination. For the purpose we will pay attention to two basic inclinations which are immanent in disgust; purity and exclusion, while relying on Nussbaum's view of disgust. In accordance with this analysis, this article will specificity treat disgust which can be summarized as an ideological function of emotion and its violent tendency. Then, we can ensure that disgust threats the equal and dignitary worth of human beings and hinders the diversity and rationality of a liberal society. In addition, it will be emphasized that disgust should not be used as an ideology which discriminates and suppresses a specific group in a society.

• Studies in Philosophy East-West
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• no.88
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• pp.317-335
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• 2018

Shame is an emotion of sorrow for our own shortcomings, but it may be also an emotion that awakens ourselves to reflect on our mistakes. This article considers the contradictory aspects of shame to be an interesting theme and refers to Nussbaum's and Mencius' concept of shame. According to Nussbaum, shame is an emotion that is used to brand a certain group of people in a society to overcome anxiety about human imperfection. This kind of stigma is based on a dichotomy that arbitrarily determines normal and abnormal. Therefore, Nussbaum thinks that shame is very irrational and difficult to trust. She explains that shame reflects a human desire to become perfect like God without accepting imperfectness. Mencius, on the other hand, regards shame as an emotion that is one of four clues to four virtues. According to Mencius's concept, shame is helpful for us to reflect on ourselves and to develop personality in harmony with human nature. For this reason, it is possible in Mencius that shame is considered as an important driving force in the growth of humanity. Although Nussbaum and Mencius have very different opinions about shame, this article considers that Nussbaum's concept of 'productive shame' is not much different from Mencius's concept of shame, and at this point there may be found a compatibility between them. Nussbaum emphasizes a necessity for overcoming narcissistic tendencies by orienting moral values and an attitude of humbly acknowledging human imperfection so that productive shame could be positively realized. We may agree that Mencius's concept of shame is not in an opposition to these conditions of Nussbaum, and this may be regarded as a common point of two different views. In this article, we will deal with Nussbaum's and Mencius' concept of shame, and subsequently compare them and clarify the differences between them. Then, we will discuss the possibility of combining their views by analyzing what the two philosophers have in common. In conclusion, we may see that the understanding of shame can broaden the understanding of human beings and be helpful for our inner growth toward humanity.