1. An Tŏng-mun ŭi hangmun chŏngsin kwa ch'ŏse pangsik -- 2. An Tŏng-mun ŭi Samsan Sŏwŏn wisang chŏngnip kwa kŭ ŭimi -- 3. Ha Ik-pŏm ŭi sam kwa munhak -- 4. Pak Ch'i-bok ŭi Nammyŏnghak kyesŭng yangsang -- 5. Kang Pyŏng-ju ŭi hangmun kwa munhak -- 6. Chŏng Chae-gyu ŭi hangmun chŏngsin kwa 'Taehak' haesŏk -- 7. Kim Chin-ho ŭi haksŏl e taehayŏ -- 8. Kwak Chong-sŏk ŭi Myŏngdŏksŏl nonjaeng -- 9. Kim Hwang ŭi Kyŏnghak Sipto e taehayŏ.

교사와 장학관을 역임한 저자가 들려주는 전통도덕의 원리와 실천서. 유가의 사상, 유가의 생활, 제도와 예법, 유가 전적의 이해 등을 설명했다. 전통적 생활방 식과 가치를 이해하고 실천하는데 도움이 되도록 엮었다.

One of the delights of life is the discovery and rediscovery of patterns of order and beauty in nature--the designs revealed by slicing through a head of cabbage or an orange, the forms of shells and butterfly wings. These images are awesome not just for their beauty alone, but because they suggest an order underlying their growth, a harmony existing in nature. What does it mean that such an order exists; how far does it extend? The Power of Limits was (...) inspired by those simple discoveries of harmony. The author then went on to investigate and measure hundreds of patterns--ancient and modern, minute and vast. His discovery, vividly illustrated here, is that certain proportions occur over and over again in all these forms. Patterns are also repeated in how things grow and are made--by the dynamic union of opposites--as demonstrated by the spirals which move in opposite directions in the growth of a plant. The joining of unity and diversity in the discipline of proportional limitations creates forms that are beautiful to us because they embody the principles of the cosmic order of which we are a part; conversely, the limitlessness of that order is revealed by the strictness of its forms. The author shows how we, as humans, are included in the universal harmony of form, and suggests that the union of complementary opposites may be a way to extend that harmony to the psychological and social realms as well. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Confucian Rituals and the Technology of the Self:A Foucaultian InterpretationHahm ChaibongIntroductionModern political theory is "liberation" theory. Liberalism pivots on the idea of individual liberty, defined largely as freedom from government interference in private lives. All major versions of it, from the Lockian social-contract theory to the Rawlsian theory of justice, focus on protecting the rights of the individual. Marxism and other leftist political theories revolve around the notion of (...) recovering and liberating the original freedom of humanity that has been corrupted or otherwise twisted out of recognition by modern society and its institutions. Rousseau, Marx, and Freud all long for the "total revolution" that will free humanity from the decadence of modern society, capitalism, and even civilization itself.1 In marked contrast to modern Western political theories, Confucianism emphasizes harmony in interpersonal relationships and affirms the role of the family, the community, and the state as essential components of a just and humane society. Civilization is considered both the means and the end of human flourishing, not something to be limited, abolished, or otherwise overcome. In terms of its "micro-theory," Confucianism emphasizes self-discipline, ritual propriety, and moral uprightness, not individual freedom and liberation.At first sight, the disciplined, proper, and moralistic Confucian might seem a far cry from the free, independent, and spontaneous individual of liberalism. The strong emphasis placed on human-relatedness and social harmony, enforced by elaborate codes of ritual conduct, would seem to encourage "rational adjustment to the world," not revolutionary incitement to change it. Confucianism is thus often regarded as the premodern political theory par excellence by modern political theorists. From the May Fourth Movement through the Great Cultural Revolution to the Asian Values debate, Confucianism has always stood as the symbol of feudalism and as the single greatest obstacle to modernity, hindering the development of a scientific outlook, class consciousness, and liberal democratic values.In what follows, however, I argue that the Confucian practices of self-discipline and ritual propriety are quite suitable for a democratic society. Indeed, not only is Confucianism suitable for democracy, but it also fills an important lacuna in modern democratic theory. In a liberal-democratic society, citizens are given ever more freedom to exercise their rights. However, theories of negative freedom and other "primacy-of-rights" theories have privileged individual liberty and rights to such an extent that citizens in a modern democracy have little basis for mutual consultation, deliberation, and agreement. As a result, there is very little in liberal theory, or in [End Page 315] theories of the left, for that matter, that deals with concrete ways in which freedom can be exercised. Confucian theories and practices of self-discipline and ritual propriety can fill this gap in liberal theory.In making this point, I enlist the help of Michel Foucault. Foucault's investigations of ancient Greek and Roman technologies of the self in his later works show that the practices of self-cultivation, self-discipline, and ritual conduct do not necessarily inhibit freedom.2 In fact, such practices are indispensable for the proper practice of freedom. Moreover, Foucault's now-famous investigation of the logic of power, discipline, truth, and knowledge provides a profound insight into the nature of freedom and its practice that is not to be found in currently dominant liberal theories. It provides an important antidote to the common misconception that selfdiscipline and ritual propriety are contrary to individual freedom. Foucault thus provides us with a new perspective from which to investigate and affirm the democratic potential of Confucianism.The Scrutable Body and LiIn the Western philosophical tradition, the metaphysical, the transcendental, or the purely rational has always been the "real." The Platonic eidos, the Christian soul, the Cartesian cogito, and the Kantian noumena all emphasize the priority and the primacy of the metaphysical over the physical as the repository of truth, beauty, and reality. The physical body, on the other hand, has been viewed as the corrupted shadow of the ideal form, the prison of the soul, a mere physical extension or a passing phenomenon. Modern psychology, Freudian or otherwise, emphasizes the conscious/unconscious as the realm that determines our being and character. In contrast... (shrink)

At first, the disciplined, proper, and moralistic Confucian might seem a far cry from the free, independent, and spontaneous individual of liberalism. However, Confucian self-discipline and ritual propriety are quite suitable for a democratic society. Liberal political theories privilege individual freedom, but there is little in them that deals with concrete ways in which this freedom can be exercised. Confucian theories of self-discipline and ritual propriety can fill this gap in liberal theory. Michel Foucault's investigations of Ancient Greek and Roman (...) technologies of the self show that self-cultivation, self-discipline, and ritual conduct are indispensable for the proper practice of freedom. Thus, Foucault provides us with a new perspective from which to investigate and affirm the democratic potential of Confucianism. (shrink)

In a society marked by liberal gun ownership laws, and an increasingly militarized police force, how should we think about cases where a homeowner shoots a person who has mistakenly knocked on the wrong door, or where a police officer shoots someone who is unarmed? The general tendency – by shooters, courts, and many observers – is to use the framework of self-defense. However, as I will argue, relying on the framework of self-defense is inappropriate in these cases, because theories (...) of self-defensive killing are built up around a very specific type of case, namely, a random, sudden, one-off encounter between roughly equally matched strangers. When a person who acts in self-defense has undertaken certain preparations to kill in self-defense – such as buying a gun, or undergoing certain kinds of training – they transform what would have been defensive violence into offensive violence. But because the self-defense framework distinguishes only between defensive and aggressive violence, it cannot easily register the unique moral features of offensive violence. Relying on the self-defense framework, then, produces judgments that are overly permissive of killings by gun owners and police, masking them as self-defensive when in fact they are much more morally fraught. (shrink)

"If we are to understand not only the direct impact of Marx on the development of German thought but also his sometimes extremely indirect influence, an exact knowledge of Hegel, of both his greatness and his limitation, is absolutely indispensable."- from the preface. It is well known that Hegel exerted a major influence on the development of Marx's thought. This circumstance led Lukacs, one of the chief Marxist theoreticians of this century, to embark on his exploration of Hegelian antecedents in (...) the German intellectual tradition, their concrete expression in the work of Hegel himself, and later syntheses of seemingly contradictory modes of though. Four phases of Hegel's intellectual development are examined: "Hegel's early republican phase," "the crisis in Hegel's views on society and the earliest beginnings of his dialectical method," "rationale and defense of objective idealism," and "the breach with Schelling and " The Phenomenology of Mind."" Lukacs completed this study in 1938, but because of the imminent outbreak of war, it was not published until the late 1940s. A revised German edition appeared in 1954, and it is this text that is the basis of this first English translation of the work.". (shrink)

When the odds of achieving world peace seem so long, do hopes for peace amount to anything more than wishful thinking? In this paper, I introduce the idea of meaningful hope, which can help us to u...

1. Művészet és társadalom; válogatott esztétikai tanulmányok.--2. Világirodalom; válogatott világirodalom tanulmányok 2 v.

Marxism came to China along with the Russian Revolution. Many Chinese scholars and students became interested in Marxism, which was interpreted in terms of patriotism and as an anti-imperialist movement. As a leader of the Christian Youth Student Fellowship of YMCA in Shanghai, YT Wu was deeply concerned with the nature of current thought on campus, and sought dialogue between Christianity and materialism. This article analyzes Wu's thought, especially his proposal of a Christian materialism which would reconcile the two. Like (...) Marxist thinkers in the West, Wu was highly critical of the modernity that was also influencing China. Wu finds the key to theology in an interpretation of the Sermon on the Mount, which he understands as a depiction of Christian materialism. (shrink)