Despite decades of research on the reconstruction of proto-Korean-Japanese (pKJ), some scholars still reject a genetic relationship. This study addresses their doubts in a new way, interpreting comparative linguistic data within a context of material and cultural evidence, much of which has come to light only in recent years. The weaknesses of the reconstruction, according to J. Marshall Unger, are due to the early date at which pKJ split apart and to lexical material that the pre-Korean and pre-Japanese (...) branches later borrowed from different languages to their north and south, respectively. Unger shows that certain Old Japanese words must have been borrowed from Korean from the fourth century C.E., only a few centuries after the completion of the Yayoi migrations, which brought wet-field rice cultivation to Kyushu from southern Korea. That leaves too short an interval for the growth of two distinct languages by the time they resumed active contact. Hence, concludes Unger, the original separation occurred on the peninsula much earlier, prior to reliance on paddy rice and the rise of metallurgy. Non-Korean elements in ancient peninsular place names were vestiges of pre-Yayoi Japanese language, according to Unger, who questions the assumption that Korean developed exclusively from the language of Silla. He argues instead that the rulers of Koguryo, Paekche, and Silla all spoke varieties of Old Korean, which became the common language of the peninsula as their kingdoms overwhelmed its older culture and vied for dominance. Was the separation so early as to vitiate the hypothesis of a common source language? Unger responds that, while assuming non-relationship obviates difficulties of pKJ reconstruction, it fares worse than the genetic hypothesis in relation to non-linguistic findings, and fails to explain a significant number of grammatical as well as lexical similarities. Though improving the reconstruction of pKJ will be challenging, he argues, the theory of genetic relationship is still the better working hypothesis. The Role of Contact in the Origins of the Japanese and Korean Languages shows how an interdisciplinary approach can shed light on a difficult case in which the separation of two languages lies close to the time horizon of the comparative method. (shrink)

As far as I’m concerned, Korean moral education is facing the new challenge and new era. I’m teaching Korean secondary school studens as an Ethic teacher in high school and EBS lecturer as well. I’m worried about Korean education especially in middle and high school. There was missing thinking those parts cause an entrance examination, only for university in Korea. In this a serious worry, I found some exits from significant experience. First, I’d like to mention about (...) P4C (Philosophy for children) Program which was learned from Professor Mattew Lipman of Mont Clair State University in New Jersey, U.S.A. This program is emphasizing upon thinking skill including creative, critical, and caring thinking. The huge shift from knowledge based education to thinking based education inKorea contemporarily. Also Student-based education is new stream of Korean education system. Teachers think students come to school to get knowledge, parents think children can learn judgment at school which was "lost area.”All this things come from philosophy, when we ask for reason it is a philosophical question. For example, "Why is he a hero?”, “He is brave.” "Why is he brave?" Which is philosophical conceptualization? Every day life gives us some questions and concepts like: love, freedom and philosophy gives us answers to those question so without philosophy we cannot have happy life. In reality of Korean education system there is no independent class for philosophy. So philosophy can be taught in Korean language classes or social studies. I started using P4C program from Lipman: I taught students making questions or making stories. These exercising result was remarkable and amazing. So questions are thebeginning of discovering new knowledge. Even if the knowledge is known by other people students can enjoy the process of discovering new knowledge. They could also get thinking skills. (shrink)

Evidence from life science, cognitive science, and philosophy supports the hypothesis that knowledge is a central norm of the human practice of assertion. However, to date, the experimental evidence supporting this hypothesis is limited to American anglophones. If the hypothesis is correct, then such findings will not be limited to one language or culture. Instead, we should find a strong connection between knowledge and assertability across human languages and cultures. To begin testing this prediction, we conducted three experiments (...) on Koreans in Korean. In each case, the findings replicated prior results observed in Americans and were corroborated by key findings from new replication studies on Americans using materials back-translated from Korean. These findings support the theory that there is a core, cross-culturally robust human practice of assertion and that, according to the rules of this practice, assertions should express knowledge. (shrink)

The fast levels of industrialization, urbanization, globalization, and expansion of mass consumption that most countries in the world are experiencing today have led to environmental destruction and climate change, eventually threatening the survival of the Earth and humanity. Especially in the case of South Korea, where per capita greenhouse gas emissions have risen to the third highest in the world, there is an urgent need to raise public awareness of the risks of climate change and initiate a more active societal (...) response. This study examines Korean news media trends related to sustainability and explore suggestions for sustainable measures in the Anthropocene. In this way, a total of 1,203 articles was collected, including material from the news archives of newspapers, broadcasting TV, and Internet news channels. The articles have been analyzed by means of word-count-based analysis and topic modeling. The results of this study suggest that there is a need to develop and activate articles that contain more information about the effectiveness of the social response to sustainability and climate change in the Anthropocene. (shrink)

This paper analyses the attitudes of different genders and age groups toward Italian food in Korea. By asking who consumes it, and with whom, how, when, and why, this paper examines the cross-cultural meaning of Italian food and how it is differently perceived by men and women of different ages in Korea. It argues that Italian food is perceived by consumers as sharing female traits and that this, in turn, lends a particular eating experience.

니체는 언어에 대한 논의를 통해서 전통형이상학에 의해서 왜곡된 인간과 세계의 관계를 해체시키려고 한다. 아폴론적인 것과 디오니소스적인 것의 상호작용 속에서 시작되는 니체의 비극적 사유는 인간의 유한성과 세계와의 단절을 인정하며 왜곡된 형이상학의 전제들을 폭로한다. 니체는 유한한 인간이 자신의 실존을 위하여 구축하는 세계가 가상의 세계라는 점을 밝히고 이러한 가상세계가 정당화되어야하는 이유들을 제시하고 있다. 니체에 따르면 언어를 사용하는 동물로서의 인간은 이러한 가상세계 속에서 살아가야만 하는 존재이다. 그러나 전통형이상학은 유한한 인간의 세계경험을 진리와 사물의 본질경험이라고 왜곡시키면서 인간과 세계사이의 관계는 전도된다. 전통철학에서 진리는 사물과 지성의 일치로 규정되며 (...) 이것은 인간의 인식론적인 환상 속에서 이러한 진리의 경험이 가능하다고 생각하게 된다. 전통철학은 동일성, 실체, 사물 자체와 같은 개념에 근거하여 세계의 본질이 인간에 의해서 파악된다고 주장한다. 이때 언어는 사물의 본질을 그대로 반영해주는 것으로 간주된다. 그러나 니체는 언어의 기원과 역할에 대한 비판적인 논의를 통해 이러한 주장들을 부정한다. 그에 따르면 유한한 인간의 실존욕구에 의해서 수행되는 모든 언어행위는 사물 자체의 성질이 아니라 비유로서 인간의 관점을 반영하는 행위이다. 물론 언어가 인간의 삶의 방식을 반영한다는 점에서 부정되어서는 안 되지만, 그렇다고 해서 그 자체가 사물의 본성을 드러내주지는 않는다. 특히 언어적 표현들은 각각의 사물이 지니는 개체성과 다양성을 제거하여 추상화된 개념의 보편성으로 환원시키는 역할을 한다. 언어는 이런 점에서 인간의 생리학적 욕구를 특정한 개념아래서 사용하는 것이다. 어떤 형태의 언어적 표현이라고 할지라도 사물 자체의 존재방식을 드러내주지 않는다. 니체에 의하면 언어의 본질은 의인화이다. 그러나 의인화된 언어는 세계를 변질시킬 뿐만 아니라 인간의 자기 소외를 야기할 수 있다는 것이 니체의 지적이다. 니체는 이러한 의인화가 지니는 문제점에 주목하면서 의인화의 과정에서 생겨나는 형이상학적 주장들을 해체한다. 이 논문에서는 언어의 기원과 역할에 대한 니체의 주장들이 무엇인지 그리고 이러한 주장이 지닌 특징들과 문제점들을 살펴보도록 한다. (shrink)

본 연구는 칸트의 『도식론』을 ‘언어론’의 관점에서 일관되게 판독함으로써 칸트 인식론의 언어적 측면을 『도식론』에 한정하여 심층적으로 고찰하고자 한다. ‘칸트철학이 언어론으로 불릴 수 있는가’ 하는 의문에 대한 긍정적인 답의 한 시도라고 볼 수 있다. 사고와 언어는 불가분적 관계에 있기 때문에 인간이 어떻게 대상에 대한 개념을 만드는가에 대한 연구는 반드시 인간의 인식이 어떻게 이루어지는가에 대한 해명을 필요로 한다. 그래서 사고의 체계에 대한 물음은 곧 우리가 세계를 어떻게 인식하여 말로 표현하는가를 묻는 것과 다르지 않다. 그리고 이러한 물음은 우리의 정신과 두뇌 속에 언어사용을 가능하게 하는 (...) 원리들이 내재해 있다는 것을 자연스럽게 가정하도록 이끈다. 만일 우리가 지식의 체계와 언어구성의 체계가 구별되지 않는다는 것을 의심하지 않고 받아들인다면, 우리는 언어능력에 고정되어 있는 원리들을 생리적으로 부여된 인간 유기체의 일부분으로 받아들여야 한다. 칸트의 『도식론』은 개념 형성에 대한 해명이기 때문에 논자는 칸트 인식론이 ‘언어론’으로 읽힐 수 있다고 생각하고, 그것을 정당화 하고자 한다. (shrink)

The study reveals the political and ideological journey of Beom-do Hong, a Korean independence fighter and general as reflected in the historical novel of Soviet Korean writer Kim Se-il. Due to to the lack of historical records on Beom-do Hong, stories on his deeds before and after the Japan's annexation of Korea remained at the level of legends. In Korean society, his figure is seen within opposing positions and discourses; to some he is a national hero; to (...) others a communist collaborator. This investigation of the historical novel as a medium for the transmission of shared memories based on the protagonist's battle diary and the recollections of his comrades will fill the gap in the historical memory and contribute to alleviating social political conflicts. Memorial heritage is closely linked to the intangible aspects of heritage, which is an essential driver of development. (shrink)

Mutual interest and cooperation between Korea and several Arab countries is increasing. Each country’s perceptions of each other serve as critical factorsin the development of mutual success in business and trade fields. Their perceptions also affect diplomatic and cultural affairs in the public and private sectors. The news media serve as the public faces of these countries’ daily lives. The news media also serve as primary information sources that determine these countries’ national images. This study attempted to discover whether news (...) coverage related to Arabs published by Korean newspapers contributed to the Korean public’s negative perceptions of Arab axiological images. The results revealed that the strongest news coverage published in Korean newspapers related Arabs with “war, terror, and dangerous region.” The majority of the articles published in both newspapers were negative. However, the results revealed that, in general, Korean respondents did not possess negative perceptions of Arabs and Arab culture. Korean respondents were well aware that Arab individuals are kind, affectionate, well-mannered, and easygoing. In fact, the results reinforced the notion that Koreans possessed positive perceptions of Arab individuals’ “devout Islamic religious lifestyles,” as well as Arab individuals’ efforts to “inherit and develop Islamic cultural traditions.”. (shrink)

In conference settings that have Korean and French as official languages, more and more speakers prepare documents in English, while still speaking in either Korean or French. For Korean interpreters working at such conferences, the result is that they must perform simultaneous interpretation between Korean and French while referring to texts that are written in English. Two information streams - one oral and one visual - interact in three languages: - Korean, French and English - (...) to constitute quite extreme conditions of simultaneity and thus increases the interpreter's mental processing load. Furthermore, when an interpreter refers to an English text while listening to Korean discourse, s/he may be tempted to lean on the written text because of the syntactic similarities between English and French. This increases the risk of language interference between French -the interpreter's B language - and English, which is often not even the interpreter's C language. Though this is a problem that frequently arises in professional settings, simultaneous interpretation with English text is not dealt with in interpreter training programs. This paper utilizes an experiment with students in an interpreter training course to examine the needs associated with teaching this type of interpretation. (shrink)

We have demonstrated in this study that the island phenomena exhibited in Korean complex constructions, such as they are, follow from the strict application of the Argument Condition to the semantic interpretations of those constructions — and not from formal restrictions on the location of the antecedents of gaps. The AC was shown to entail a kind of subjaceny restriction, although it is immaterial to the AC whether a particular gap is locally bound in a clause as long as (...) the head or topic of the clause can find another element of the appropriate type in the proper position in that clause. Long-distance dependencies may then be sanctioned simply by default.An important assumption of this study is that the AC is a language-specific condition that characterizes the way semantic rules apply to the particular structures produced by the syntactic rules of the Korean grammar; hence, we would not necessarily expect to find an identical condition in languages with markedly different syntaxes. For example, English does not admit Multiple Subject Constructions, and thus, whatever restrictions it places on the distribution of gaps, there can be no English equivalent of the B-clause of the AC. But, as we've seen, that clause is crucial in licensing long-distance dependencies in relatives and topic complements in Korean. If this is correct — and the evidence appears quite persuasive that it is — then the chief difference between Korean and English with respect to whether CNPC violations are tolerated consequently resides not in the typology of gaps in the syntactic structures produced by the two grammars, but rather in the possibility of forming such structures without gaps. (shrink)

This paper investigates microcultural imperialism upon Eastern cultural heritage. In particular, it exposes the loss of Korean cultural artifacts during wars, and also during imperial cultural expeditions, visits of scholarly research groups, and diplomatic encournters. The paper argues that imperialist domination is sometimes concealed in the name of Oriental Studies projects and the assumed superiority of certain nations in terms of knowledge and technology.

This study examines the dynamics of cultural politics in reality television shows featuring North Korean resettlers in South Korea. As existing studies focus on the role of media representation reproducing a dominant ideology for the resettlers, this paper focuses on the specific media rituals of NKR2 programs, which can be seen as a product of the neoliberalist localization process of the global media industry. In doing so, this paper demonstrates how NKR2 programs interrupt the current dynamics of emotions in (...) regard to North Korean resettlers in South Korea. We argue that in shaping civic identity as an effect of the NKR2 show, cultural politics of citizenship in South Korea on North Korean resettlers serve the formation of relatively conservative and sexist civic identity. (shrink)

This paper investigates the contexts on the grand narrative and the memory manipulation of the media in the case of Soviet Korean migrants. The study focuses on the forced migration of Soviet Koreans and how their memories were covered up by dominant Soviet narratives. Specifically, the paper explores LeninKichi, a Korean newspaper that became the mouth of institutional power. The research brings to light part of the history of Soviet Koreans migrants, whose memories were buried by a socio-cultural (...) system that encouraged narratives of victory and progress through an oppositional symbolism of glorious patriots versus enemies and traitors. (shrink)

인간의 언어능력은 가장 경이로운 것임에도 인간은 이에 대해 잘 알지 못한다. 언어는 인간의 본질에서 비롯되기 때문에 인간의 본질을 바탕으로 인간의 언어능력의 신비가 밝혀져야 한다고 논자는 생각한다. 즉 마음은 무엇인지, 마음은 지식을 어떻게 만드는지, 그리고 인간의 지식과 언어는 어떻게 관련되는지를 통해 인간의 언어능력을 이해하는 것이 설득력 있는 방법이라고 생각한다. 최근 새로운 과학으로 탄생한 인지과학이 인간의 언어에 대한 만족할만한 진정한 해답을 제시하지 못하고 있다는 사실을 주목할 필요가 있다. 그런데 언어는 인간의 본질을 이해함에 있어서도 중요하지만, 인공지능의 언어적 한계에서도 심각한 문제이기 때문에, 해결 방법을 (...) 생각해 낼 수 없다고 하여 이 문제를 부정하는 것도 불합리한 태도이다. 언어의 본질 문제는 심신의 문제에 대한 명확한 개념을 가질 때에만 그 의미를 지닐 수 있다. 심신의 문제는 아직까지도 해결되지 못한 문제이기는 하지만, 일상적 이해를 반영하는 해법에서 그나마 정당성을 확보할 수 있을 것이다. 칸트의 인식론은 심신의 문제나 마음, 지식, 언어의 연관성에 대하여 많은 면에서 일상적 이해를 반영하는 명확한 개념을 제시해 주고 있다. 인식이 이루어지는 메커니즘을 통해 심신이 어떻게 상호작용하여 지식을 만들어내는지, 그때 마음은 어떤 속성의 것인지, 마음은 범주를 통해 어떻게 대상을 개념화하는지, 그리고 개념을 대상에 어떻게 적용하여 언어를 사용하는지 등에 대한 명확한 개념과 이론체계를 제시해 준다. 한마디로 칸트 인식론은 심신문제와 언어의 문제를 의미 있게 형성할 수 있는 토대를 제공한다고 할 수 있다. 따라서 본고는 칸트의 인식론을 바탕으로 심신의 문제와 언어의 본질 문제가 어떻게 관련되어 설명되는가를 탐구하고, 칸트의 언어론이 갖는 의의를 살펴볼 것이다. (shrink)

The _Dictionary of World Philosophy_ covers the diverse and challenging terminology, concepts, schools and traditions of the vast field of world philosophy. Providing an extremely comprehensive resource and an essential point of reference in a complex and expanding field of study the _Dictionary_ covers all major subfields of the discipline. Key features: * Cross-references are used to highlight interconnections and the cross-cultural diffusion and adaptation of terms which has taken place over time * The user is led from specific (...) terms to master entries which provide valuable historical and cultural context * Each master entry is followed by at least two suggestions for further reading on the subject, creating a substantial bibliography of world philosophy * References extend beyond philosophy to related areas such as cognitive science, computer science, language and physics Subdisciplines covered include:* aesthetics * ethics * sociopolitical philosophy * the philosophy of law * epistemology * logic * the philosophy of science * the philosophy of mind * the philosophy of culture and history * metaphysics * the philosophy of religion Entries are drawn from West Africa, Arabic, Chinese, Indian, Japanese, Jewish, Korean, Latin American, Maori and Native American philosophy including the important and so far largely neglected instance of Pre-Hispanic thought: Nahua philosophy. (shrink)

『탐구』의 비트겐슈타인에 있어서 언어의 진정한 의미는 다양한 맥락과 상황에 따라 그것이 사용되는 다양한 언어 게임 속에서 드러난다. 그리고 언어사용에 대한 정당화는 언어 사용자가 공동체의 구성원들과 일치해서 규칙에 따라 사용할 때 획득되는 것이다. 따라서 언어 사용자가 임의적이고 사적인 방식으로 규칙에 따라서 자신의 사적이며 내적인 감각을 기술하는 것은 불가능하다. 이에 대한 비트겐슈타인의 논의가 이른바‘사적 언어논증’이다.BR 데카르트 이래로 많은 철학자들은 사적 언어의 가능성을 주장해 왔다. 하지만 비트겐슈타인은 ‘사적 언어논증’을 통해 사적 언어 그 자체로는 어떠한 의미도 가질 수 없으며, 내적인 감각을 지시하는 언어(감각 언어)는 (...) 공적인 사용을 위한 훈련과 학습을 통해 실천의 맥락으로 들어올 때 하나의 언어게임으로 가능할 수 있고, 유의미하게 의사소통 될 수 있음을 보여주고 있다. (shrink)

***Translated a Korean-language book to English with Dr. Chang-Seong Hong*** Venerable Hyun-Eung's Enlightenment and History is the first book of Buddhist philosophy of history published in South Korea; possibly the first of its kind in the world. In this book of telling points and clear visions, Hyun-Eung discusses East Asian Buddhist traditions in light of Western-philosophical perspectives and presents his views on the theory and praxis in contemporary Buddhism in a way that Western readers can easily understand. (...) East Asian Buddhist philosophy has had little introduction to English-speaking societies compared with the philosophies of other traditions in Buddhism. This book provides penetrating insight into such major issues of East Asian Mahayana Buddhism as enlightenment, compassion, emptiness, and sudden enlightenment in the Zen traditions. Hyun-Eung s approach is creative, clear, logical, and methodologically modernized. Hyun-Eung s Buddhist philosophy of history is not a mere product of armchair philosophy. He wrote most essays in this book during the 1980 s while South Korea was undergoing serious political turmoil as it tried to overthrow a government backed by military generals. This book presents a philosophy that evolved from his contemplations on the real issues of South Korean society. Defining the ideal form of life as the life of bodhisattva in Mahayana Buddhism, Hyun-Eung summarizes the theme of this book as follows: My book Enlightenment and History is a collection of essays that interpret Buddhist doctrines under a new light. In particular, this book interprets bodhisattva as the combination of bodhi (enlightenment) and sattva (life, history), and defines the life of bodhisattva as enlightenment s becoming history and history s becoming enlightenment. This is the representative of all the new interpretations in this book. Also, I classify the issue of fact judgments on how to understand facts and phenomena as the area of bodhi (enlightenment) and the issue of value judgments on how to live life as the area of sattva (history), and thereby I make their logical differences clear. However, at the same time, I claim that harmonizing these two areas into one area of life is the model of a nice and practical life, which is the bodhisattva that Mahayana Buddhism praises. From Introduction. (shrink)

The chapters in this book focus on a phenomenon that is named by a conjunction of three terms: Japanese, Buddhist, philosophy. Each of these terms implies a distinction demarcating one domain of inquiry from other related domains: Japanese as distinct from Chinese, Korean, or Indian; Buddhist as distinct from Confucian or Shintō; and philosophy as distinct from religion or psychology. Each of these terms, the three in question as well as their contrasts, reflects a distinctly modern category (...) that abstracts from historical realities that blur the distinctions. With this qualification in mind, this chapter clarifies the terms in question, then selects two themes: language-reality-truth, and the nature of Buddhist practice, and gives a sample of philosophical methods and styles of argumentation that characterize “Japanese Buddhist philosophy.” For the most part, the selection here is limited to examples from pre-modern times, before Japanese Buddhists had encountered western philosophy and began to present Buddhism in its terms. (shrink)

The Dictionary of World Philosophy covers the diverse and challenging terminology, concepts, schools and traditions of the vast field of world philosophy. Providing an extremely comprehensive resource and an essential point of reference in a complex and expanding field of study the Dictionary covers all major subfields of the discipline. Key features: * Cross-references are used to highlight interconnections and the cross-cultural diffusion and adaptation of terms which has taken place over time * The user is led from (...) specific terms to master entries which provide valuable historical and cultural context * Each master entry is followed by at least two suggestions for further reading on the subject, creating a substantial bibliography of world philosophy * References extend beyond philosophy to related areas such as cognitive science, computer science, language and physics Subdisciplines covered include: * aesthetics * ethics * sociopolitical philosophy * the philosophy of law * epistemology * logic * the philosophy of science * the philosophy of mind * the philosophy of culture and history * metaphysics * the philosophy of religion Entries are drawn from West Africa, Arabic, Chinese, Indian, Japanese, Jewish, Korean, Latin American, Maori and Native American philosophy including the important and so far largely neglected instance of Pre-Hispanic thought: Nahua philosophy. (shrink)

이 글의 목적은 굿맨의 상징예술론에 제기되는 ‘불투명성’ 문제의 소재를 밝히고, 굿맨이 주장하는 예술의 ‘인지적 효력’을 ‘기호적 경험’의 본성에 관한 체험주의의 해명을 통해 보완하는 데 있다. 굿맨은 과학과 예술의 연속성을 주장함으로써 전통적인 미학이론과 전기 분석철학이 가정했던 의미/인지, 정서/감정의 오랜 이분법적 구도를 거부한다. 대신 우리가 예술작품을 해석할 때, 예술적 상징에는 규약적이거나 기술적인 다른 상징들과 달리 ‘미적 징후’의 현상으로 드러나는 불투명성이 있다고 강조한다. 그러나 비어즐리를 비롯한 굿맨의 비판자들은 그러한 불투명성으로 인해 예술의 가치를 ‘인지적 효력’의 관점에서 평가할 수 없게 된다고 주장한다. 특히 그들은 예술작품에서 (...) ‘예화’의 지칭체계를 적용할 때 드러나는 현저한 불투명성을 비판한다. 이 문제에 필자는 ‘기호적 경험’에 대한 체험주의의 해명을 통해, 기호적 경험이 본성상 불안정/불완전한 불투명성을 갖는다고 밝힌다. 기호적 경험은 기표의 물리적인 유한성과 기호적 ‘사상’의 본성적 파편성 때문에 필연적으로 기호의 변형과 증식, 소멸을 동반하는 기호의 ‘전이’ 현상을 낳는다. 그렇지만 체험주의적 해명에 따르면 기호적 경험은 물리적 경험에 토대를 두고 확장되며, 여기서 제공되는 물리적 경험의 ‘공공성’이 기호적 불투명성에도 불구하고 소통/해석 가능한 토대를 제공한다. 필자는 이러한 해명을 통해 굿맨이 예술의 상징체계를 통해 밝히려고 했던, 의미 창조와 이해의 중요성이 더욱 설득력 있게 보완될 수 있다고 본다. (shrink)

Machine generated contents note: INTRODUCTION 1 -- Focus of the Sections and Sub-sections 1 -- East Asian Internet Resources 1 -- A Note on Using the Index 2 -- GENERAL WORKS ON PHILOSOPHY& RELIGION IN ASIA 5 -- BUDDHISM 37 -- Primary Sources 37 -- Buddhist Ethics 38 -- Buddhism and Judeo-Christianity 52 -- Zen Buddhism 69 -- Other Works on Buddhism 76 -- CONFUCIANISM 95 -- Chinese and Confucian Classics 95 -- Translations of the Four Books 95 -- (...) Translations of other Chinese Classics 97 -- Secondary Works on Confucianism and/or the Chinese Classics --00 -- Neo-Confucianism 136 -- Confucian Ethics 150 -- Works on Confucianism and Judeo-Christianity 172 -- TAOISM 191 -- Primary Sources in Translation 191 -- Secondary Works on Chuang-tzu, Lao-tse and/or Taoism192 -- Taoism and Judaeo-Christianity 205 -- CHINESE/ CONFUCIAN UNDERSTANDING OF RELIGION 209 -- BUSINESS & ECONOMIC ETHICS IN ASIA 223 -- General, Miscellaneous, and/or Background Material 223 -- Business & Economic Ethics: China 225 -- Business & Economic Ethics: Japan 226 -- Business & Economic Ethics: Korea 228 -- HUMAN RIGHTS IN THE EAST ASIAN CONTEXT 231 -- ASIAN WOMEN'S PHILOSOPHY &THEOLOGY 247 SELECTED COUNTRIES OF EAST ASIA 2. -- CHINA2 -- China and Christianity2 -- Jesuit Approach to Evangelization in China2( -- Other Works on China and Roman Catholicism2 -- China and Protestantism2 -- Other Works on China and Christianity28 -- Other Works on Chinese Culture and Philosophy 29 -- JA PA N 32 -- Buddhism in Japan32 -- Shintoism and Confucianism in Japan 33 -- Christianity in Japan33, -- Other Works on Japanese Culture, Philosophy and Religion34' -- KOREA35! -- Buddhism in Korea 35! -- Christianity in Korea 36' -- Confucianism and Christianity in Korea 36: -- General Works on Christianity in Korea 36E -- Korea and Catholicism 38C -- Korean-American Christianity 390 -- Confucianism in Korea 394 -- M injung Theology 404 -- Women's Issues and Feminist Theology in Korea 423 -- Shamanism in Korea 432 -- Other Works on Korea, Including General Works on Religion --437 -- EAST ASIAN INTERNET RESOURCES 455 -- SUBJECT-AREA WEB-SITES 455 -- MISCELLANEOUS PHILOSOPHICAL/RELIGIOUS -- STUDIES SITES456 -- EAST ASIAN ART, GEOGRAPHY, HISTORY, AND/OR -- CULTURE SITES 466 -- OTHER ASIAN INTEREST WEB-SITES 471 -- CHINA471 -- JAPAN 480 -- KOREA 481 -- SINGAPORE 486 -- DISCUSSIONAND/OR NEWS GROUPS 486 -- ONLINE (ELECTRONIC) JOURNALS AND NEWSLETTERS488 -- EAST ASIAN ENGLISH-LANGUAGE NEWSPAPERS 494 -- LIBRARIES AND/OR UNIVERSITY WEB-PAGES496 -- SEARCH ENGINES 501 -- INDEX 503. (shrink)

This paper concerns broadly with the works of such ethical postmodern theorists as Jacques Derrida, Emmanuel Levinas, Giles Deleuze, focusing on how we can contribute to the development of their ideas by discussing Laozi and Zhuanzi’s Taoism, Buddhism, and modern Korean Neo-Confucianism of Toe-gae Lee. I claim that for criticism and art, literature, film and culture as well as philosophy itself, we are now facing this new need of another notion of subjectivity that not only accepts difference but (...) takes the position of whole positivity toward the Other. This different view of subjectivity that can be called "the sublime subjectivity" or the sublime totality of a human being or a society is essentially an aesthetic one, rather than one that depends upon logic, and it is vital to take advantage of Oriental ideas. From the perspective of the ethics of Levinas, I first place the sublime, jouissance, or pure enjoyment, at the heart of literary criticism. The pure sensibility of the sublime, or jouissance, unlike the raw feelings of pleasure, is an aesthetic sensibility beyond the ontological unity of feelings of pleasures and pains. Then with the Oriental thought, I make an attempt to contribute to the development of the ideas on the ethics of the relation of the reader and the literary text’s language. Laozi’s Taote Ching, Chuanzi, Diamond Sutra, and Toe-gae Lee’s notion of Taeguk are briefly explored in view of the aesthetic transphenomenal dimension and the sublime totality. (shrink)

Daseok is a thinker who spent his whole life in searching out the principle of life for all the global citizens’ living together peacefully freed from the ‘absolute’ centripetal force of Europe. We are now at a juncture of drawing up a new grammar of life for living together in a pluralistic age where all kinds of ideologies and world religions should coexist intermingling with each other. Daseok, as a early thinker of the global village period, tried to search out (...) an alternative and integrative thought encompassing the thoughts of Daoism, Buddhism, Confucianism, and Christianity throughout his whole life. He thought that a clue for solvingsuch a problem on a world philosophy level can be found in the spiritual mind and heart, the nature‐friendly lifestyle, and the integrative thinking structure of Korean people, and in the convivial [mutually vivifying] grammar of Korean language. In his youth, Daseok felt the mystery of life within his own body and spirit. He came to know that ‘I’ as the body is connected to all the life forms and even to all the lifeless forms till now as one unity with them all, the very present ‘I’ being a frontier [an end point] of the cosmological life event. Then, he became awakened to the truth that this ‘I’ should become firewood of the life event for the continuation of the cosmological life cord, in one of whose threads being transmitted even to ‘myself’ without interruption. Afterwards, he came to interpret thephenomenon of life as “an event for the achievement of heavenly commandment through the burning up of one’s own body.” In such an achievement, according to him, we can and should become cosmological persons living a cosmological life of vivifying and serving everything between heaven and earth in communication with the transcendent and yet omnipresent Spirit of heaven. (shrink)

Taking a cue from remarks Thomas Kuhn makes in 1990 about the historical turn in philosophy of science, I examine the history of history and philosophy of science within parts of the British philosophical context in the 1950s and early 1960s. During this time, ordinary language philosophy's influence was at its peak. I argue that the ordinary language philosophers' methodological recommendation to analyze actual linguistic practice influences several prominent criticisms of the deductive-nomological model of scientific (...) explanation and that these criticisms relate to the historical turn in philosophy of science. To show these connections, I primarily examine the work of Stephen Toulmin, who taught at Oxford from 1949 to 1954, and Michael Scriven, who completed a dissertation on explanation under Gilbert Ryle and R.B. Braithwaite in 1956. I also consider Mary Hesse's appeal to an ordinary language-influenced account of meaning in her account of the role of models and analogies in scientific reasoning, and W.H. Watson's Wittgensteinian philosophy of science, an early influence on Toulmin. I think there are two upshots to my historical sketch. First, it fills out details of the move away from logical positivism to more historical- and practice-focused philosophies of science. Second, questions about linguistic meaning and the proper targets and aims of philosophical analysis are part and parcel of the historical turn, as well as its reception. Looking at the philosophical background during which so-called linguistic philosophers also had a hand in bringing these questions to prominence helps us understand why. (shrink)

For Ordinary Language philosophy, at issue is the use of the expressions of language, not expressions in and of themselves. So, at issue is not, for example, ordinary versus (say) technical words; nor is it a distinction based on the language used in various areas of discourse, for example academic, technical, scientific, or lay, slang or street discourses – ordinary uses of language occur in all discourses. It is sometimes the case that an expression has (...) distinct uses within distinct discourses, for example, the expression ‘empty space’. This may have both a lay and a scientific use, and both uses may count as ordinary; as long as it is quite clear which discourse is in play, and thus which of the distinct uses of the expression is in play. Though connected, the difference in use of the expression in different discourses signals a difference in the sense with which it is used, on the Ordinary Language view. One use, say the use in physics, in which it refers to a vacuum, is distinct from its lay use, in which it refers rather more flexibly to, say, a room with no objects in it, or an expanse of land with no buildings or trees. However, on this view, one sense of the expression, though more precise than the other, would not do as a replacement of the other term; for the lay use of the term is perfectly adequate for the uses it is put to, and the meaning of the term in physics would not allow speakers to express what they mean in these other contexts. (shrink)

Abstract Artificial language philosophy (also called ‘ideal language philosophy’) is the position that philosophical problems are best solved or dissolved through a reform of language. Its underlying methodology—the development of languages for specific purposes—leads to a conventionalist view of language in general and of concepts in particular. I argue that many philosophical practices can be reinterpreted as applications of artificial language philosophy. In addition, many factually occurring interrelations between the sciences and (...) class='Hi'>philosophy of science are justified and clarified by the assumption of an artificial language methodology. (shrink)

According to ordinary language philosophy (OLP), philosophical problems can be solved by investigating ordinary language, often because the problems stem from its misuse. According to ideal language philosophy (ILP), on the other hand, philosophical problems exist because ordinary language is flawed and has to be improved or replaced by constructed languages that do not exhibit these flaws. OLP and ILP together make up linguistic philosophy, the view that philosophical problems are problems of (...) class='Hi'>language. Linguistic philosophy is opposed to what may be called, for lack of a better word, ‘traditional philosophy’ (TP), the view that philosophical problems can be solved by discovering non-linguistic facts. In the following, OLP, ILP, and TP are taken to be methodologies, that is, frameworks in which to interpret and evaluate different philosophical methods (i.e., argumentative strategies). The two linguistic methodologies are discussed separately with TP as a foil, and then used to interpret the status of different philosophical methods. While each of the methods discussed here finds a plausible interpretation in each methodology, there are other arguments for and against linguistic philosophy in general, and for and against ILP and OLP in particular. As none of these arguments is decisive, I conclude with a superficial moral about peaceful co-existence. (shrink)

Proponents of linguistic philosophy hold that all non-empirical philosophical problems can be solved by either analyzing ordinary language or developing an ideal one. I review the debates on linguistic philosophy and between ordinary and ideal language philosophy. Using arguments from these debates, I argue that the results of experimental philosophy on intuitions support linguistic philosophy. Within linguistic philosophy, these experimental results support and complement ideal language philosophy. I argue further that (...) some of the critiques of experimental philosophy are in fact defenses of ideal language philosophy. Finally, I show how much of the current debate about experimental philosophy is anticipated in the debates about and within linguistic philosophy. Specifically, arguments by ideal language philosophers support experimental philosophy. (shrink)

“Impermanent Biological Phenomena” July 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea.

“Stem Cells Dependently Arising and Empty” May 2021, Buddhism and Culture (a Korean-language Buddhist magazine sponsored by the Foundation for the Promotion of Korean Buddhism), Korea.

The idea that thought and language can be clarified through logical methods seems problematic because, while thought and language are not always exact, logic (by its very nature) must be. According to Kuusela, ideal (ILP, represented by Frege and Russell) and ordinary language philosophy (OLP, represented by Strawson) offer opposed solutions to this problem, and Wittgenstein combines the advantages of both. I argue that, given Kuusela’s characterisation of OLP, Strawson was not an OLP’er. I suggest that, (...) instead of seeing ILP and OLP as opposed to one another, it is better to regard OLP as an extension of ILP. (shrink)

There is a widespread assumption that ordinary language philosophy was killed off sometime in the 1960s or 70s by a combination of Gricean pragmatics and the rapid development of systematic semantic theory. Contrary to that widespread assumption, however, contemporary versions of ordinary language philosophy are alive and flourishing, but going by various aliases—in particular (some versions of) "contextualism" and (some versions of) "experimental philosophy". And a growing group of contemporary philosophers are explicitly embracing the methods (...) as well as the title of ordinary language philosophy and arguing that it has been unfairly maligned and was never decisively refuted. In this overview, I will outline the main projects and arguments employed by contemporary ordinary language philosophers, and make the case that updated versions of the arguments made by ordinary language philosophers in the middle of the twentieth century are attracting renewed attention. (shrink)

The label ‘ordinary language philosophy’ was often used by the enemies than by the alleged practitioners of what it was intended to designate. It was supposed to designate a certain kind of philosophy that flourished, mainly in Britain and therein mainly in Oxford roughly after 1945. Early analytic philosophy was associated with logical positivism. According to von Wright, the Tractatus made Wittgenstein one of the 'spiritual fathers' of logical positivism. 'Sophistry and illusion' also summed up the (...) positivist attitude toward the metaphysics that they saw as being practiced largely in Continental Europe in the nineteenth and early twentieth centuries. From common roots in Kant's writings one sees philosophy on the Continent proceed in one direction while in Britain proceed in quite another. The question of the business of philosophy, and its relationship to the business of science are matters of deep importance to the academic and intellectual life of the community. (shrink)

The article presents, clarifies, defends, and shows the contemporary relevance of ordinary language philosophy, as a general approach to the understanding and dissolution of at least very many traditional and contemporary philosophical difficulties. The first section broadly characterizes OLP, points out its anticipation in Immanuel Kant’s dissolution of metaphysical impasses in the ‘Transcendental Dialectic’ of the Critique of Pure Reason, and then shows its contemporary relevance by bringing its perspective to bear on the recent debates concerning the philosophical (...) ‘method of cases’. The second section responds to a series of common objections to, and misunderstandings of, OLP. (shrink)

This paper provides new tools for philosophical argument analysis and fresh empirical foundations for ‘critical’ ordinary language philosophy. Language comprehension routinely involves stereotypical inferences with contextual defeaters. J.L. Austin’s Sense and Sensibilia first mooted the idea that contextually inappropriate stereotypical inferences from verbal case-descriptions drive some philosophical paradoxes; these engender philosophical problems that can be resolved by exposing the underlying fallacies. We build on psycholinguistic research on salience effects to explain when and why even perfectly competent speakers (...) cannot help making stereotypical inferences which are contextually inappropriate. We analyse a classical paradox about perception, suggest it relies on contextually inappropriate stereotypical inferences from appearance-verbs, and show that the conditions we identified as leading to contextually inappropriate stereotypical inferences are met in formulations of the paradox. Three experiments use a forced-choice plausibility-ranking task to document the predicted inappropriate inferences, in English, German, and Japanese. The cross-linguistic study allows us to assess the wider relevance of the proposed analysis. Our findings open up new perspectives for ‘evidential’ experimental philosophy. (shrink)

This volume is the first comprehensive and in-depth discussion written in English of the Confucian tradition in the context of the intellectual history of Korea. It deals with the historical, social, political, philosophical and spiritual dimensions of Korean Confucianism, arguably the most influential intellectual tradition, ethical and religious practice, and political-ideological system in Korea. This volume analyzes the unique aspects of the Korean development of the Confucian tradition by examining the role of Confucianism as the ruling ideology of (...) the Choson Dynasty. It investigates Confucianism’s social and cultural construction, and intellectual foundation in highlighting the Korean achievement of the Neo-Confucian discussion on "human nature and its principle" in light of the Chinese Neo-Confucian development. The volume also surveys the most influential Korean Confucian scholars discussing their philosophical significance in relation to one of the most fundamental Neo-Confucian discourses, namely the li and qi debates, to elucidate how metaphysical theories shaped the socio-political factions of the Choson Dynasty. Furthermore, issues concerning the relationship between Confucianism and Buddhism and other native traditional belief systems are also included in this volume. The volume explores the Confucian confrontation with modernity, encounter with the "Western Learning" including Western science and Catholicism, and the Confucian struggle with modernity in dealing with issues such as democracy, human rights, and gender in modern Korea. Individual contributors of this volume are either well established senior scholars or promising young scholars in the field. (shrink)

Review of Avner Baz: When Words Are Called For: A Defense of Ordinary Language Philosophy , Cambridge, Mass.: Harvard University Press, 2012.

Theory and history combine in this book to form a coherent narrative of the debates on language and languages in the Western world, from ancient classic philosophy to the present, with a final glance at on-going discussions on language as a cognitive tool, on its bodily roots and philogenetic role.An introductory chapter reviews the epistemological areas that converge into, or contribute to, language philosophy, and discusses their methods, relations, and goals. In this context, the status (...) of language philosophy is discussed in its relation to the sciences and the arts of language. Each chapter is followed by a list of suggested readings that refer the reader to the final bibliography."About the author" Lia Formigari, Professor Emeritus at University of Rome, La Sapienza. Her publications include: "Language and Experience in XVIIth-century British Philosophy." Amsterdam & Philadelphia: J. Benjamins, 1988; "Signs, Science and Politics. Philosophies of Language in Europe 1700 1830." Amsterdam & Philadelphia: J. Benjamins, 1993; "La semiotique empiriste face au kantisme." Liege: Mardaga, 1994. (shrink)

Drawing on J. L. Austin and the later works of Ludwig Wittgenstein, she argues for the solution provided by ordinary language philosophy—a philosophy that trusts and utilizes the everyday use of language and the clarity of meaning it ...

Several important philosophical problems (including the problems of perception, free will, and scepticism) arise from antinomies that are developed through philosophical paradoxes. The critical strand of ordinary language philosophy (OLP), as practiced by J.L. Austin, provides an approach to such ‘antinomic problems’ that proceeds from an examination of ‘ordinary language’ (how people ordinarily talk about the phenomenon of interest) and ‘common sense’ (what they commonly think about it), and deploys findings to show that the problems at issue (...) are artefacts of fallacious reasoning. The approach is capable, and in need of, empirical development. Proceeding from a case-study on Austin’s paradigmatic treatment of the problem of perception, this paper identifies the key empirical assumptions informing the approach, assesses them in the light of empirical findings about default inferences, contextualisation failures, and belief fragmentation, and explores how these findings can be deployed to address the problem of perception. This facilitates a novel resolution of the problem of perception. Proceeding from this paradigm, the paper proposes ‘experimental critical OLP’ as a new research program in experimental philosophy that avoids apparent non-sequiturs of OLP, extends and transforms experimental philosophy’s ‘sources program’, and provides a promising new strategy for deploying empirical findings about how people ordinarily talk and think about phenomena, to address longstanding philosophical problems. (shrink)

From the end of the Enlightenment to the middle of the twentieth century philosophy took fascinating and controversial paths whose relevance to contemporary post-modernist thought is becoming ever clearer. This volume traces the English-language side of the period, while also taking into account those continental thinkers who deeply influenced twentieth-century, English-language philosophy. The story begins with Reid, Coleridge, and Bentham--who set the agenda for much that followed--and continues with a portrait of the nineteenth century's greatest British (...) philosopher, John Stuart Mill. It then surveys the cross-currents of thought at the end of the century, including American pragmatism, a movement never more influential than now. Finally it assesses two phases of what Skorupski calls "analytic modernism"--the revolution against idealism of Moore and Russell, and the Viennese sequel whose project was to show that philosophy consists of pseudo-problems. (shrink)