• Cross-Cultural Studies
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• v.41
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• pp.381-413
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• 2015

This article aims to trace a historical trajectory of "Humanism" as a Modern scientific concept in the light of Michel Foucault's genealogy. Generally, we believe that Humanism is a natural and eternal idea for mankind, because no one doubts that he or she is not included in the category of a "Human Being." On the contrary, according to French philosopher Foucault, the Idea of Humanism, or anthropocentrism, appeared only in the Modern Age, from the 16th century downward. Before the Renaissance, human beings did not occupy the most important status in Nature, and only existed as natural beings. As soon as mankind was liberated from the superstitious of fear and religious dogma, the concept of "Human Being" is supplied with new meanings and values. The famous maxim, such as, "Man is the lord of creation" constitutes modern human science as an inviolable category of modernity. However, Foucault tried to illuminate the hidden sides of humanism, and gave us the strict warning on the end of the human beings, which turned out to be an object of Modern knowledge. If there would be no reason to maintain a knowledge system of Modernity, in other words, Modernity as knowledge would lose its validity and we could give up Humanism as a heavy burden. Moreover, it is very clear that we are confronted with the critical moments of radical skepticism on the meaning and value for Humanity. That means that we need to think about the new transformations of Human Beings, which will probably appear in the forms of "Non-Humans," "Machines (Deleuze & Guattari)," or "Post-Humans" etc. At the present time, we cannot know if it will be positive, or negative for mankind. We should look back at the history of Humanism from a genealogical perspective, which is why we have to investigate the conceptual trajectory of Humanism in this moment.

• Journal for History of Mathematics
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• v.23 no.2
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• pp.59-74
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• 2010

Though considering of philosophy of mathematics can be optional to theoretical mathematicians, that of philosophy of mathematics-education is supposed to be indispensible to mathematics-educators. So it is natural for mathematics-educators to ask what kind of philosophy might be more desirable for mathematics-education. In this context, this essay reviews two kinds of major philosophy of mathematics, Platonism and formalism. However it shows that humanism could be more plausible alternative philosophy of mathematicseducation. In the course of entailing such a result it introduces an episode of lecture for Laplace-transformation as a speculative evidence from experience.

• Journal of the Korean Society of Costume
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• v.56 no.9 s.109
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• pp.112-126
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• 2006

In this study, to study the aesthetic properties of the Italy fashion, the internal fashion contents are defined according to the cultural characteristics of Italy and based on the definition, the external features are investigated. The cultural characteristic was analyzed based on the reference literatures on the Italy culture. The aesthetical properties of the contemporary Italy fashion can be analyzed as follows: ${\cdot}$ Functionalism is a feature showing the Italian cultural environment where the genuine humanism is retained. It enables the practical designs by applying details and materials that wouldn't put a limit to the movement of the human body. ${\cdot}$ Naturalism focuses on the natural beauty of the human body without any artificial forms or exaggerated ornaments. Natural texture or materials are used to express the human body itself, or to emphasize the natural aesthetic effects flowing with the human body. ${\cdot}$ Localism is the expression of folk spirit affected by the natural environment. It expresses local atmosphere by unique craftsmanship in material, pattern, color and details. Based on this result, the aesthetic properties of the contemporary France fashion, examined through ${\Iceil}$A Cultural Approach to the Aesthetic Characteristic of the 20th Century French Fashion${\rfloor}$ and those of the contemporary Italy fashion are compared.

• English & American cultural studies
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• v.17 no.1
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• pp.129-162
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• 2017

Ruth Ozeki(Japanese-American female novelist)?s recent novel, A Tale for the Time Being (2013) draws our attention because the fiction shows very interesting fictional experiments, especially in terms of post-humanism. Indeed, the novel is not a science fiction at all which has been, and still is, the typical fictional field employed in the discussion for the transhumanism and posthumanism. It also does not include any cybogs, robots, or aliens which provoke the posthumanism-related issues like mind/body, human/nonhuman, nature/culture relations. Indeed, it seems "merely" represent realistic day-to-day lives of ordinary people living in contemporary Japan and Canada, and in very minute and particular details at that. Indeed, the central action of the main characters of the novel seems very traditional, that is on the one hand writing a diary by a teenage girl who is counting the days and weeks before her suicide and on the other hand reading it by a female novelist who happens to find her diary several years later. Nevertheless, I would like to suggest that underneath this traditional narrative surface are simmering post-humanist and post-anthropocentric worldviews beyond liberal Humanism which takes human beings to be exceptional against human or non-human others. Not only in narrative contents and characterizations but also through narrative structure and strategies, the novel enacts post-humanist and post-anthropocentric worldviews which are interestingly drawn from both age-old Buddhist ideas and modern eco-philosophy and quantum physics. I would like to stress that what triggers the author's fictional experiments helping our rethinking and redefining "what human beings are" and "what the relation between humans and nonhumans" is not merely intellectual interests but her keen and passionate response to the heart-breaking pains and sufferings of human and nonhuman beings caused by the contemporary natural-artificial catastrophes and techno-scientific predicaments.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.191-221
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• 2019

This study aims to analyze the post-humanistic imagination that has emerged as a major academic thesis in Korean literature, especially novels. In particular, this paper focuses on Cho Ha-hyung's two novels Chimera's Morning(2004) and A Prefabricated Bodhi Tree(2008), published in the early 2000s, for intensive analysis. Post-humanism can be seen as an extension of post-modernism that tried to overcome the limitations of modernity and seek to establish a new world view. In particular, this thought pays attention to the comprehensive understanding of how the rapid development of science and technology, which has developed since the 20th century, has changed the view of humanity and human-centered civilization itself. At the concrete level, it is developing in the direction of constructing a new subject idea by reflecting and dismantling Western-, reason-, and male-centered power mechanisms that are the core of modern civilization. Cho attempts to discover and re-illuminate the surrounding figures, non-humans, and objects that were not noticed in the classic works written in the past. This ideological flow reflects the fact that the concept of human beings, which had been dominated by the humanities in recent years, has been completely changed, and the natural science and technology perspective is applied to the discourse field in various ways. From the point of view of post-humanism, objects that have not been classified as humans and objects that were considered inferior to humans should be included in human or comparable levels. These questions generate interdisciplinary research tasks by involving the large categories of philosophy, such as ontology, epistemology and empirical fields, as well as calling for the participation of the entire literature, science and social sciences. Against the backdrop of a disaster-hit world, Chimera's Morning and A Prefabricated Bodhi Tree depict human beings as variants transformed by bio-technology, and creatures made out of the artificial intelligence built by computer simulations. Post-humanistic ideas in Cho's novels provide a reflective opportunity to comprehensively reconsider the world's shape and human identity reproduced in the text, and to re-explore boundary lines and hierarchy order that distinguish between human and non-human.

• Journal of Koreanology Reviews
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• v.1 no.1
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• pp.1-23
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• 2022

HunMinJeongEum, meaning "the right sound to teach the people," was created in 1443 CE by King Sejong the Great, the fourth king of the Joseon Dynasty. In today's modern language, this letter, called Hangeul, is internationally recognized for its linguistic science. However, it is hard to find a comprehensive study on the fact that King Sejong himself created Hangeul, the Confucian perspective on natural disasters and democracy revealed in the process of writing, the independent efforts emphasized from a certain period, and the achievements of King Sejong, who shared the sorrow of the people and carried out national policies despite the extreme opposition of the nobility. Accordingly, I analyzed the consonants of HunMinJeongEum and looked at the essence of humanity and oriental philosophy (Yin-Yang Five Elements, Sangsu Philosophy, Hado). Surprisingly, different meanings from previous studies and interpretations were found, and King Sejong's "Da Vinci Code," which was left behind in the process of making the consonant, is reinterpreted and revealed. King Sejong's achievements were all connected as one. This is the root of democracy in the Republic of Korea today, and this is why King Sejong was selected as the most beloved and respected historical figure by the Korean people. This study will start with more people's understanding of the fundamental perception and philosophy of the world in Asia, including Korea, to reinterpret and reveal the hardships and great achievements experienced by a leader of a country in the process of creating korean alphabet, and to emphasize democracy, which is an important value for Asians and Westerners' mutual respect and co-prosperity.

• Journal of the Korean Society of Costume
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• v.25
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• pp.5-20
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• 1995

The fashion of late Yi dynasty had explored a possibility of new fashional beauty from its own experiences throughout the history of Korean fashion excluding any interference of foreign fashions, and brought out some characteristics ; first, the aesthetical value focused on the more human fashion resulted in the exposure of waist. This aesthetical change in the fashion of late Yi dynasty produced out results as follows ; the length and width of jacket became short and narrow maintaining the basic form, while the width of skirt became increased to be contrasted exceptionally with the upper coat. This mode of fashion reveals the transitional movement from the emphasis on balance to that on unbalance in the late period of Yi dynasty. But regarding the fact that the proportional change by the ways of putting on skirt became to be similar to the golden ratio, we can see many examples throughout the folk paintings by Shin Yun bok, we find that the fashional beauty of that age pursued ideal harmony and unity all the time being in spite of its tendency toward non-refinement. Second, we see another peculiarity in the mode of woman's fashion from the paintings by Shin Yun-bok who always depicted the hu-man nature frankly. For example, the jacket became shorter to emphasize lady's slim waist, and underwears began to be exposed after the upper part of skirt had been to expose lady's waist while the bottom line pulled up highter than before. Thus, as the function of robe had changed from a mere means of covering into an expression of beauty, the fashion of late Yi dynasty began to express a perfectly new beauty possessing an erotic mood and sensu-ality of a woman, which was its inner aesthetic need. Third, this emergence of new fashional beauty made the mental value of man and the aesthetic views of that time quite different from the previous ones, and finally there came various expressions of a new beauty. There-fore, the woman's fashion of late Yi dynasty is noted for the exposure and emphasis on the body line of a woman after the aesthetic view-point had changed of time toward pragmatism and humanism, while upholding the traditions of Korean clothes and pride for the nation. And our ancestors realized very Korean fashional beauty by pursuing the expressional ways of gentle, indirect emphasis upon the feminine and natural beauty to exclude and ar-tificial, direct and straightforward exposures and images.

• Journal of Korean Philosophical Society
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• v.116
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• pp.1-31
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• 2010

This Article studies a meaning of geometrical-mathematical spatial idea in the source of modern theories of space. Modern theories of space elucidated a relation of human and space through the geometrical terms; point, line, plane and extension etc. Descartes and Newton identified space as a natural realty, Leibniz and Kant elucidated space as a subjective idea or form. It is the result of modern spatial theories that space is lied nearly in human. In the meaning of natural space, space is empirically unfolded with a shape of measuring in front of human's eyes. In the meaning of cognitional space, space is a method or subjective cognitional form that human understands nature and constitutes world. Modern theories of space would be divided into four patterns. In Newton's theory space is absolutely prior to things. In Leibniz' theory space is a co-existence order of Monads. In Descartes's theory space is identified with extension. In Kant's theory space is cognitional form of subject. They all are confronted with each other in the source of space. In their confrontation they reflected on the relation of human and space in their own standpoint. We classify their particularly differential concepts of space into natural space and cognitional space. And then we analyze a difference of spatial meanings, and then investigate foundations of meaning of modern theories of space. On the one hand they are become to the source of alienation of human from space. But on the other they are contributed to get space familiar with human through a wakening for the correlation of human and space. The natural space indicates that with measurable shape space is extended really in front of human's experiential eyes. But the cognitional space elucidates that space is only a subjective idea or form with which human understands nature and constructs world. In the former it is embossed that space is independent to human, and is able to be measured and to be treated according to natural raws. In the latter it is evidenced that space is not separated to human, and that space is not without human, and a correlation existed between human and space. Humanist ideal is declared in them. It was a declaration of human sovereignty to nature. But this declaration is caused to alienate human beings from space.

• Korean Journal of Social Welfare
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• v.66 no.1
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• pp.139-162
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• 2014

This paper critically examines the existing discourses about 'relationship', a key element of social work practice and questingly examines Lao-tzu's work of Tao Te Ching, the book of way and virtue, as an alternative theoretical framework for social work relationship. Compared to current discourses of relationship beleaguered by either modernism or postmodernism, both of which are in the deadlock of binary perspective, the insights and vision in Tao Te Ching are successfully able to overcome the limits of them and provide new and profound way of thinking about human, society and their relationship. Especially core cannons crystallized by natural humanistic concepts for cosmos coupled with innate critical power against artificial manipulations of world can extend the horizon of understanding concerning the relationship between client and social workers and therefore provide a new and attractive roles in professional relationship. Moreover, opposed to usual images of Lao-tzu's ideas such as nihilism and passivity, alternative relationship of social work can play an important role of caring the disordered reality where Dao disappered and criticise the selfish desires of individuals and comport the broken-hearted minds in modern society. In addition, results of this paper implies that more extended study articulating ideas of Tao Te Ching with the social work practice would have lots of potentials to promote later researches in quest of 'Korean' social work practice.

• The Journal of the Korea Contents Association
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• v.14 no.11
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• pp.79-88
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• 2014

Vampilov, who is not well known as a playwright in domestic, is acknowledged comparable to Anton Chekhov in Russia. This paper was planed in order to promote a unsatisfied study until now in domestic for works by Vampilov and studied a part of composing play to put on the stage for , a drama written by Vampilov. This paper, originated from a viewpoint that actor have to complete the final text of the play for audiences to read depending on the drama and based on work features and characters of Vampilov, established an analysis scheme according to segments of unit actions for actions of Sarafanov, the character of the play, in order to achieve a purpose under suggested situation at the drama and focused on completing purposes per units individually. We have analyzed Sarafanov and his actions referring patterns and probabilities of the characters in the other works by Vampiov and regarded it as the important item together with logical basis of actions. Lyric and humanism emphasizing works by Vampilov, affected by Anton Chekhov and Nikolai Vasilevich Gogol, are acknowledged as realistic descriptions using contingency and a play within a play outstandingly and emphasized an importance of human relation. We have selected as a primary way to compose action text that audiences would read on the stage and used it as the method to design action of the characters in order to activate natural good of Sarafanov and general absurdities that human, does creative works, never give up purposes of ideal life.