지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2003.6
- 수록면
- 3 - 29 (30page)
이용수
초록· 키워드
오류제보하기
Science is a learning for object, and philosophy is a learning for thinking. As philosophy is defined as such, it is not the special study which aims at acquiring knowledge about a certain object. Therefore it would not be applicable to the essence of philosophy to study it as if it were a learning for object. In a word, Korean philosophy is not an objective science which consists of focalizing only Korea as its unique object. If we would like to use legitimately the word, 'Korean philosophy', it should lead to discover philosophical nature from the traces of thoughts the past Korean philosophers had left, and from the level and depth of thinking the present Korean philosophers have been manifesting. So to speak, by reexamining the traces Korean philosophers have left through their philosophical thinking and spiritual training, we can come to understand if they are keeping in mind the wisdom which can save us from the suffering yielded in present situation. Only such a thing will make Korean philosophy suitable for its title.
Heidegger has said philosophical thinking is neither temporal nor super-temporal in commenting its essential character. As philosophical thinking is not temporal, it remains always true to us of present time, and at the same time, as it is not super-temporal, it should be newly transformed and reinterpreted. As it were, philosophical thinking is invariably called truth, as far as it is not temporal: it is also destined to remain concretely a certain truth, as far as it is not super-temporal. Philosophical thinking not being super-temporal is setting fourth without doubt a kind of thinking in situation composed of time and space. Philosophical thinking begins, since man experiences singular suffering originated from each time and space. Only to those who suffers from their situation sprouts philosophical thinking. So philosophy seeks for the Way of universal salvation able to heal us from those sufferings.
Philosophical truth as Way of universal salvation is showing three categories through its history: Way of Facticity, Way of Ideality, and Way of Reality, which means to heal suffering of the world. Each philosophical thinking chooses a certain Way of these three categories according to the necessity postulated from the inner situation of history. Since each inner situation of history manifests diversely its necessity, philosophy seeks variously for the truth able to liberate spiritually man from that suffering. If we examine the history of philosophy, we can get to a conclusion that philosophical thinking groping for the Way of salvation is similar to the circulating apparition of those three categories of truth.
If so, the apparition of philosophical thinking should be understood as a Way to applicate newly the-reviewing-old-wisdom to the new situation, only by reflecting maturely it performed by the past philosophers. All learnings of the reviewing-old-wisdom are reduced at least to one of these three categories. And philosophical thinking consists in realizing which category of truth could be the most suitable to its own situation, practicing the precise and concrete diagnosis on it. If it is not accurate and careful to realize the situation, philosophical thinking is useless and in vain; then it will be floating vaguely in the air.
If we taste philosophical creation through history, it is divided in the two styles: transformative creation and liberating creation. Creative thinking is pointing out to realize new look able to cure suffering occurred in new situation. The former could be equivalent to universal Li(理) restrained by particular Ki(氣), the latter similar to particular Ki(氣) liberated to universal Li(理), both in terms of Yulgok. Korean philosophy should keep in practice the transformative creation, thinking according to Yulgok's universal Li restrained by particular Ki. By doing so, Korean philosophy will look better globally. And the Truth like Ki liberated to universal Li has been given to mankind by the greatest Masters in the age of axis of human history, as Jaspers mentioned it. This is not a topic discussable on the level of common philosophers.
Heidegger has said philosophical thinking is neither temporal nor super-temporal in commenting its essential character. As philosophical thinking is not temporal, it remains always true to us of present time, and at the same time, as it is not super-temporal, it should be newly transformed and reinterpreted. As it were, philosophical thinking is invariably called truth, as far as it is not temporal: it is also destined to remain concretely a certain truth, as far as it is not super-temporal. Philosophical thinking not being super-temporal is setting fourth without doubt a kind of thinking in situation composed of time and space. Philosophical thinking begins, since man experiences singular suffering originated from each time and space. Only to those who suffers from their situation sprouts philosophical thinking. So philosophy seeks for the Way of universal salvation able to heal us from those sufferings.
Philosophical truth as Way of universal salvation is showing three categories through its history: Way of Facticity, Way of Ideality, and Way of Reality, which means to heal suffering of the world. Each philosophical thinking chooses a certain Way of these three categories according to the necessity postulated from the inner situation of history. Since each inner situation of history manifests diversely its necessity, philosophy seeks variously for the truth able to liberate spiritually man from that suffering. If we examine the history of philosophy, we can get to a conclusion that philosophical thinking groping for the Way of salvation is similar to the circulating apparition of those three categories of truth.
If so, the apparition of philosophical thinking should be understood as a Way to applicate newly the-reviewing-old-wisdom to the new situation, only by reflecting maturely it performed by the past philosophers. All learnings of the reviewing-old-wisdom are reduced at least to one of these three categories. And philosophical thinking consists in realizing which category of truth could be the most suitable to its own situation, practicing the precise and concrete diagnosis on it. If it is not accurate and careful to realize the situation, philosophical thinking is useless and in vain; then it will be floating vaguely in the air.
If we taste philosophical creation through history, it is divided in the two styles: transformative creation and liberating creation. Creative thinking is pointing out to realize new look able to cure suffering occurred in new situation. The former could be equivalent to universal Li(理) restrained by particular Ki(氣), the latter similar to particular Ki(氣) liberated to universal Li(理), both in terms of Yulgok. Korean philosophy should keep in practice the transformative creation, thinking according to Yulgok's universal Li restrained by particular Ki. By doing so, Korean philosophy will look better globally. And the Truth like Ki liberated to universal Li has been given to mankind by the greatest Masters in the age of axis of human history, as Jaspers mentioned it. This is not a topic discussable on the level of common philosophers.
#대상학으로서의 과학(Science is a learning for object)
#사유학으로서의 철학(philosophy is a learning for thinking)
#시대적이지도 낳고 초시대적이지도 않는(neither temporal nor super-temporal)
#사실성(Facticity)
#이상성(Ideality)
#현실성(Reality)
#차연(the difference)
#溫故知新(Way to applicate newly the-reviewing-old-wisdom to the new situation)
#理通氣局(universal Li(理) restrained by particular Ki(氣)
#氣局理通(particular Ki(氣) liberated to universal Li(理)
#변용적 창조(transformative creation)
#해방적 창조(liberating creation)
#學과 思(learning and thinking)
목차
Ⅰ. 대상학으로서의 과학과 사유학으로서의 철학
Ⅱ. “時代的이지도 않고 超時代的이지도 않는‘ 思惟와 한국 철학
Ⅲ. 진리의 세 가지 사유 범주와 세 가지 철학적 사유
Ⅳ. 溫故知新과 창조적 求道者
English Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
途上의 思惟로서의 한국철학
한국학(구 정신문화연구)
2003 .06
-
한국철학 방법론은 가능한가?
한국학(구 정신문화연구)
2003 .06
-
New Paradigms for Philosophical Practice
Journal of Humanities Therapy
2017 .06
-
보편철학과 한국 성리학？퇴계와 율곡을 중심으로
동양철학연구
2005 .01
-
A Skeptic’s Look on Philosophical Therapy : A Criticism of Restorative Philosophy
Journal of Humanities Therapy
2015 .06
-
철학상담과 철학 교육 : 철학 교육의 제도권 안에서 철학상담의 목표와 방향
인간연구
2019 .01
-
Dialogue is Therapy: Philosophical Practice Returning to Authentic State of Philosophy
Journal of Humanities Therapy
2018 .12
-
Critical and Creative Philosophical Practices
Journal of Humanities Therapy
2016 .06
-
How to Train Philosophical Counselors
Journal of Humanities Therapy
2018 .12
-
The Philosophical Tum and Creative Progress in Korean Philosophy
THE REVIEW OF KOREAN STUDIES
1999 .09
-
Philosophical Practice as Mind-opening Dialog Towards Freedom and Vivification
Journal of Humanities Therapy
2015 .12
-
The Diagnosis in Philosophical Practice
Journal of Humanities Therapy
2013 .12
-
[99 동향과 전망]'오사도吾師道'와 '필로소피'(Philosophy)
오늘의 동양사상
2000 .09
-
생명철학의 함의와 도가의 생명철학적 특성
현대유럽철학연구
2020 .01
-
동서 사유의 생명철학적 계기
동서인문학
2017 .06
-
『한국철학논집』의 논문 분류 및 두 학자의 논문 분석 - 제1집에서 제55집까지 -
한국철학논집
2018 .01
-
Philosophical Practice and Scientific Research : Controversies and Proposals
Journal of Humanities Therapy
2012 .12
-
Language Training in Activities of Academic Philosophy Cafe
Journal of Humanities Therapy
2019 .06
-
우리의 철학과 철학실천
철학탐구
2015 .11
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2010-151-002103309