1. 하나가 여럿에게 가는 길 - 2008년 11월 동아시아 경제공동체포럼 기조강연, 인천 드림시티에서 2. 물 - 마음과 돈과 물의 시대에 부쳐 3. 님 - 획기적 재분배의 이원집정제에 관하여 4. 도깨비 - ‘신의 우물’ 근처에서 춤추는 가난한 도깨비 이야기 5. 혁신 - 중국의 혁신은 ‘법혜월’과 같은 화엄개벽의 여성!

In this article I examine Michel Serres’s seminal study of Leibniz: Le Système de Leibniz et ses modèles mathématiques, a book which, in spite of its significance, has never been dis...

In lieu of an abstract, here is a brief excerpt of the content:Christ as the Truth, the Light, the Life, but a Way?Bokin KimA conservative Korean Presbyterian pastor asks me what I know about Christ. He asks again what a Buddhist can know about Christ. He claims that Christ cannot be understood from the other aspects of view, but only from the Christian view. Then do I know at all about Christ?My Buddhist understanding of Christ does not start with how (...) Christ has been understood in the Christian context. My understanding is based on the reading of the Christian scripture. My reading of the scripture is guided by Sot’aesan’s understanding of Christianity. 1According to my reading, the Bible presents two meanings of Christ: Christ in the transhistorical sense and Christ in the historical sense. The meaning of Christ as the Truth, the Light, and the Life represents a Christ in the transhistorical sense. The meaning of Christ as a way represents a Christ in the historical sense. Because Jesus did not make any distinction or clarification between these two meanings, it is obvious that even the Christian tradition has confusion on the meaning of Christ. As a result, most Christians hold to an exclusive view of Christ that claims his uniqueness.My attribution of two meanings of Christ is derived from a similar distinction in Buddhism. Buddha in the transhistorical sense represents the universal nature of Buddha, which is identical with Truth. Truth can be replaced by other terms, such as Light or Life. Buddha in the historical sense means the historical nature of Buddha. In this sense, Buddha is unique and should not be depicted as absolute nor as universal. Likewise, Christ can be construed in these two ways.Christ as the Truth, Light, and LifeWhen I read the description of Christ as the Truth, Light, and Life in the Gospel according to John, I feel a strong urge to replace Christ with the term Buddha—not Gautama Buddha but Dharmakaya Buddha. Here Christ refers to the source of the historical Christ just as Dharmakaya Buddha is the source of historical Buddha. In this sense, Christ cannot be compared with any beings in the world and thus is being described absolutely. Christ only is the Truth, Light, and Life. Similarly, there is a Zen koan saying, “Buddha alone exists.”Here the terms Christ and Buddha do not point to historical figures such as Jesus of Nazareth and Siddhartha Gautama. According to a story related to the compilation of Buddha’s teaching, Ananda, who heard Buddha talk the most, was excluded from the committee of compilation. The reason was that Ananda saw the corporal aspect of the Buddha only, but he could not meet the spiritual aspect of the Buddha. [End Page 76] The term awakening in the Buddhist tradition refers to understanding the absolute or universal nature within each transient being.It seems wrong if one claims that only Christ, not Buddha, is the Truth, Light, or Life. By the same token it is wrong to say that Buddha alone, not Christ, exists in eternity. It is wrong to identify historical figures such as Jesus or Gautama with the Truth, Light, or Life. It is more erroneous to exclusively describe only one historical figure as the Truth, Light, or Life. According to my understanding, the terms Christ and Buddha are not the starting point for arguing the uniqueness of the historical Jesus or Gautama but for awakening our absolute or universal nature. That is, Christ as Truth, Light, and Life is our true nature or true self. In this nature there is no distinction between Christ and Buddha, between Christ and me, or between Buddha and me.Regardless of how our foundation is named—Christ (or God), Buddha (Dharmakaya Buddha), Tao, or Wu-chi—our foundation is the basis from which religions are originated.Christ as a WayChrist is a way to our foundation—in other words, the Truth, Light, and Life. Christ’s way is faith/grace. Jesus taught that the faith in God and grace from God would bring forth salvation to the believers. Similarly, Buddha is a way to the Truth, Light, and Life. Buddha’s way is practice/enlightenment... (shrink)

We explored the need for an ecosystem approach based on relational systems when conducting research on South Korea’s cultural industry. We used Mollard’s (2009. L’ingeniere culturelle. Paris: PUF) idea of the participants in the French cultural system as a key reference and extended it to the notion of the platform, which is the core concept of South Korea’s cultural industry ecosystem (CIE). We also utilized the idea of the “semiotic square of consumption values” from Floch to explicate each platform and (...) participant, which play a significant role in South Korea’s CIE. By defining a role rooted in the relationship and values for each subject (i.e., the production, consumption, authority, and intermediary subjects), we aimed to better understand the ecosystem of the cultural industry and focused on K-pop as a specific aspect of South Korea’s cultural sector by identifying the current identity of each participant. (shrink)

In Hong Kong, media education is not a new initiative. With the recent education reform, curricular space will undergo significant changes. Instead of having fixed subject boundaries, key learning areas will be introduced. As such, media education will find much more space for negotiating a place in the reformed curriculum. This study aims to look at how media education is implemented in schools in Hong Kong and the content and pedagogy of the media education curriculum against the background of education (...) reforms. (shrink)

3. Han-Chung kŭnse chŏngch'i sasangsa pigyo.

This article contends that an adequate investigation of the role and effects of race in the history of philosophy requires an elucidation of the ways in which the history of philosophy functions as a “territorial” structure. This argument is developed through an extensive cross-examination of Peter Park's Africa, Asia and the History of Philosophy: Racism in the Formation of the Philosophical Canon 1780–1830 and Catherine König-Pralong's La colonie philosophique. Écrire l'histoire de la philosophie aux XVIIIe et XIXe siècles. I show (...) that although the two studies inquire into the fixation of the history of philosophy on Europe that took place in German and French philosophy at the end of the eighteenth and the beginning of the nineteenth century, they do so via different explanatory frameworks, highlighting diverging critical strategies in the dismantling of Eurocentrism in the discipline. In the final part I contrast three broad critical strategies against the Eurocentric orientation of the historiography of philosophy based on opposite problematizations of the territoriality of the history of philosophy: the territory as jurisdiction, relational field, and space of address. (shrink)

Che 1-p'yŏn. Ch'ŏndo wa inbŏp (inbŏpch'ŏn) -- 1. Kodae Chungguk ŭi inbŏpch'ŏn ch'ŏrhak sasang -- 2. Sŏnjin sidae ch'ŏnmyŏnggwan ŭi chŏn'gae -- 3. Sŏnjin sidae chŏnt'ong chaeigwan -- 4. Kunju wa minbon : Sŏnjin sidae kunju, minbollon kwa chŏhang, hyŏngmyŏng sasang -- 5. Ch'ŏndo ŭi naeyong kwa inbŏp ŭi panyŏng - Che 2-p'yŏn. Hangsang kwa pyŏnhwa -- 1. To ŭi hangsangsŏng kwa pyŏnhwasŏng -- 2. Pŏp ŭi hangsangsŏng kwa pyŏnhwasŏng -- 3. Pŏpchesasang hangsang kwa pyŏnhwa -- 4. Ch'im Ka-bon kwa (...) Yang Kye-ch'o ŭi pyŏnbŏmnon pigyo -- Che 3-p'yŏn. P'yŏnghwa ŭi pŏp kwa yebang pŏphak : punjaeng ŭi p'yŏnghwa haegyŏl kwa yebang. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Embracing the Other: The Transformative Spirit of Love by Grace Ji-Sun KimKrista StevensEmbracing the Other: The Transformative Spirit of Love Grace Ji-Sun Kim GRAND RAPIDS, MI: EERDMANS, 2015. 182 PP. $25.00In Embracing the Other: The Transformative Spirit of Love, Grace Ji-Sun Kim places herself in an important line of voices using theology as a platform to speak out against racism and sexism. Kim's identity as an Asian immigrant (...) to Canada and as a theologian provides her with a unique background from which to address the particular perils that Asian immigrant women face. As such, this book makes a distinctive contribution to the fields of theological ethics and contextual theologies.At the heart of Embracing the Other lies Kim's challenge to Christians to "critically engage the problem of Euro-American racism and sexism" (4). To build her argument, Kim moves from the historical to the constructive, insightfully presenting the biblical and theological roots of racism and sexism, the experience of Asian immigrant women in North America, and the trajectories of white and Asian feminist theology before moving to her proposal of a theological reconstruction of the Spirit as an approach to combating racism and sexism.Kim offers a compelling look at the parallels between treatment of foreign women in the Hebrew Bible and treatment of Asian American immigrant women in the West. She describes much of the Hebrew Bible as a world of patriarchy and fear of the other, a reality that forced many women to live disconnected from society. Their treatment reflects what Kim describes as "the gendering of language and ultimately of God" that gives rise to patriarchy and emphasizes God's "maleness" (16). While Kim's analysis of Hebrew Scripture may not be radically new, her point is foundational for her work—gendering language of God has helped shape the way many people continue to view women, and especially foreign women. Societies that perpetuate racism and sexism often have deep roots in centuries of theological patriarchy.Kim's most interesting work comes in her concluding chapters when she presents a reconstruction of the Spirit as God, as a way to reimagine God as not the white, dominant, male so stereotypical of Western theology and colonialism but as a God who is more closely identified with those on the margins—women and people of color. What distinguishes Kim from other feminist theologians is her connection between the Asian concept of Chi and biblical calls for justice as a way to reimagine Spirit God to overcome divisions. Chi, the "life-giving power of all created things," can also be understood by Christians as "the one Spirit God" (133). [End Page 211]Although Kim does not address potential complications of enculturation (a move that might help non-Asian audiences more easily make the jump from Spirit to Chi), her argument opens the door for a more robust understanding of Spirit as vibrant and justice oriented—a "transformative spirit of love." This Spirit of Love is transformative because it allows us to unlock our erotic power, which, for Kim, goes beyond sexual desire and is more rightly understood as a "life energy that gives us spiritual strength to love God, love our neighbor, and love all of creation" (140). The erotic encompasses raw, primal, human feelings of beauty, energy, and passion. By brilliantly freeing the erotic from its usual connection to lust, Kim reveals the profound, life-giving power of the Spirit that moves us to compassion and does not allow us to ignore feelings of hate or realities of suffering. This approach provides readers with a prophetic and unique understanding of Spirit as transformer of society.Krista StevensMarquette UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

“What must we do to prevent a nuclear omnicide?” I want to answer this question from a Kantian perspective. For Kant a state of peace is not only the denial of a state of war but also a state of justice, in which right rules might. Kant’s concept of peace is normative. According to him, practical reason commands us to leave the state of nature, which is a state of war, and establish a state of peace, inasmuch as this is (...) a necessary condition for a state of justice. For Kant justice is an a priori concept “entirely derivable from the concept of freedom in the mutual relationships of human beings.” Accordingly, the pursuit of peace is a political duty dictated by practical reason, and the task of realizing peace is a moral task incumbent upon everyone engaged in the conduct of government. This paper has three parts. In the first two parts, we will explore Kant’s perspective of peace, focusing on his concept of peace and his view of the task of peace. In the third and concluding part, using Kant’s perspective as our vantage point, we will reflect upon the prevailing mode of peace-thinking in our time and then address our question: “What must we do to prevent a nuclear omnicide?”. (shrink)

Business Ethics, the Environment &Responsibility, Volume 31, Issue 4, Page 904-922, October 2022.

It is a state of mind thus markedly different from our everyday experience, where thought processes impinge on our consciousness. In this book, Ha Poong Kim shares his thoughts on aesthetic experience.

The prevailing interpretation of ren (humanness) in the Analects is ethical. One consequence of this interpretation is the one-dimensional image of the Confucian junzi (noble man) as a rigid moralist, a fastidious observer of li (ritual). But there are numerous passages in the Analects that resist such a one-sided representation of the junzi, especially Confucius's remarks related to the (Book of) Songs and music. My basic thesis is that Confucius's concept of junji is aesthetic. This is implied by his notion (...) of junji ru (noble scholar) as opposed to xiaoren ru (common scholar). The noble man is one awakened to the beauty of humanness. It is because of this awareness that he 'sets his mind on the Way, depends on virtue, relies on ren and enjoys the arts.' Confucius included the Songs and music in his curriculum precisely for the purpose of cultivating in his pupils this aesthetic sensibility. (shrink)

The cognitive model for social anxiety disorder highlights the role of safety behaviors and post-event processing. We identify the serial mediating effect of state and trait PEP between three types of safety behaviors and social anxiety. Given that the associations between the three subtypes of safety behaviors and two perspectives of PEP have not yet been examined, we aimed to investigate these relationships according to the level of social anxiety. A total of 487 participants participated in an online survey. Participants (...) were classified into two groups, high and low, based on their social anxiety scores. We used Social Behavior Questionnaire to distinguish three types of safety behaviors and the State and Trait versions of the Post-Event Processing Inventory to identify two perspectives of PEP. We used descriptive statistics and an independent t-test to compare the high and low social anxiety groups. Mediation effects were examined using mediation analysis and bootstrapping with 5,000 replications. The results showed that the three safety behaviors had different effects on social anxiety via PEP. In the high social anxiety group, avoidance behavior and anxiety-symptom control predicted social anxiety positively, whereas impression management did not. However, with state PEP and trait PEP as mediators, impression management and avoidance behavior positively predicted social anxiety but not anxiety-symptom control. In the low social anxiety group, only avoidance behavior was significantly related to social anxiety, but when the state and trait PEP were mediated, the effect disappeared. These results indicated that impression management could affect social anxiety only when mediated by PEP in people with high social anxiety. A better understanding of the content and processes underpinning safety behavior and PEPs might have important implications for the prevention and treatment of social anxiety disorder. (shrink)

Few studies have addressed the longitudinal links between early temperament types and later problematic smartphone use. This study aims to identify children’s early temperament types at age 3 and to examine the link between the temperament types and smartphone overdependence at age 10. This study utilized a population-based data set presented by the Panel Study on Korean Children. Based on emotionality, activity, and sociability levels at age 3, children were clustered into similar temperament types. Links between the early temperament types (...) and the risks of smartphone overdependence at age 10 were identified through analyses of covariances and binary logistic regressions. Three early temperament types were identified among Korean children: reactive, sociable, and cautious. Children’s smartphone dependence at age 10 differed according to the temperament types identified at age 3. Compared to children with the sociable temperament type, children with the reactive type or the cautious type had an increased risk of smartphone overdependence. The link between temperament types at age 3 and smartphone overdependence at age 10 was meaningful. The cautious children were the most vulnerable group to the risk of smartphone overdependence. Temperament type identification in early years may be a useful measure for screening groups of children who are at risk for problematic smartphone use and need proactive interventions. (shrink)

Kant’s ethical writings contain a hedonistic view of human motivation. This has been pointed out by several commentators. Less noticed, however, is his hedonic life perspective, present in his Anthropology from a Pragmatic Point of View and Critique of Judgment. This life outlook covers the full range of experience, so that Kant speaks not only of pleasures of the senses and the aestheticimagination but also of pleasures felt through concepts (Begriffe) and ideas (Ideen). In the first part of the paper, (...) I discuss how Kant’s hedonistic view of human motivation is integral to his metaphysics of morals, by examining his four theorems and supporting arguments presented in the Critique of Practical Reason. The second part explores Kant’s hedonic life outlook contained in his Anthropology and Critique of Judgment. I claim that his hedonic perspective is indeed presupposed by his hedonistic view of all human choices outside morality. (shrink)