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The Main purpose of this paper is to introduce the Han’s trans-versity on public sphere between China and Korea and to propose a way to understand self recognition in the public sphere and to act accordingly. In the one-for-the-other the self is given to be responsible for the other by the other’s assigning the self, making the self to be already responsible before the self can enact itself or ‘be’ itself. The self is already responsible for the other when the self acts spontaneously because the other is always already in calling proximity as other to the self, as unbound and undefined by the self. The self is always in the accusative before the other. The other’s proximity surpass presence in its difference before the self.
Chinese influence on the Korean understanding or the public-private dichotomy has been very deep and wide. Chinese “gong(公)” or the public and “si(私)” is biased, bad, cunning, and closed. The ethical-moral dimension of self circulation in Chinese’s “gong”, in fact, expands to heaven and the universe. What is public is expected to be universal or cosmic in scope. According to this cosmic form of publicness, even the emperor’s conduct and management of government should be judged and criticized. In sum, on one hand, we may say that Korean concept of “private” tends to be amoral, extending no father than the bounds of the nation understood as the biggest house with the highest head. On the other hand, Chinese “gong” constrains even the actions of the emperor and the nation-state, limiting both sovereignty and imperious from the point of view of the cosmos.
In both Korean and Chinese thinking, however, the public has been almost entirely subsumed by the State, the emperor and bureaucrats. The private has been more or less excluded, neglected and alienated from the public. This move is reflected in wide-spread anti-private sloganeering like “no private and all public”, “public before private”, “destroying private and building public” in Korea as well as in China. Compared with China, Korean’s Han thought can be more flexibility in trans-versal context toward other-oriented altruism.
Chinese influence on the Korean understanding or the public-private dichotomy has been very deep and wide. Chinese “gong(公)” or the public and “si(私)” is biased, bad, cunning, and closed. The ethical-moral dimension of self circulation in Chinese’s “gong”, in fact, expands to heaven and the universe. What is public is expected to be universal or cosmic in scope. According to this cosmic form of publicness, even the emperor’s conduct and management of government should be judged and criticized. In sum, on one hand, we may say that Korean concept of “private” tends to be amoral, extending no father than the bounds of the nation understood as the biggest house with the highest head. On the other hand, Chinese “gong” constrains even the actions of the emperor and the nation-state, limiting both sovereignty and imperious from the point of view of the cosmos.
In both Korean and Chinese thinking, however, the public has been almost entirely subsumed by the State, the emperor and bureaucrats. The private has been more or less excluded, neglected and alienated from the public. This move is reflected in wide-spread anti-private sloganeering like “no private and all public”, “public before private”, “destroying private and building public” in Korea as well as in China. Compared with China, Korean’s Han thought can be more flexibility in trans-versal context toward other-oriented altruism.
목차
Ⅰ. 머리말
Ⅱ. 중국 ‘한(漢)’의 자기순환 중심원리
Ⅲ. 한국 ‘한(漢)’의 횡단매개 소통원리
Ⅳ. ‘한’의 타자지향과 소통가치
Ⅴ. 맺음말
〈참고문헌〉
〈Abstract〉
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