This thesis reviews Haam Seok Heon‘s See-al philosophy, the main philosophy about life in terms of women. The See-al philosophy was created by Haam, who went through the turbulent times of Korea. So far, we have had papers that dealt with his philosophy under the political, historical and religious contexts, but there has been no paper focused on women. Actually, Haam confessed that it was his mother who structured the foundation of his philosophy. He also said that he learned from (...) his mother about freedom, equality, and the basics of See-al ideas. He developed his philosophy of life, See-al, through the image of his motherwho devoted her whole life to bring him up with love and willingly sacrificed her life for her beloved son. Haam regarded women as a link of all lives in history. He also thought mothers, women in other words, have that power that gives birth, breeds lives and infuses new structure into eternal life; in addition, he stated that women have energy which pulls clear and new things out of filthy and dirty things. Through his image about women, Haam's See-al philosophy extends itself as an ecological life movement. In this paper, Haam's philosophy about women is not reviewed and analyzed by the western point of view because Haam is not a man who spent his life in so-called the "times of women" in the western view. Since his philosophy emphasizes self-reflective, independent life, freedom andequality, we might find out that there are some discrepancies between his philosophy and the lives of his mother and wife who had sacrificed their lives under the patriarchal social system. However, the meaning of Haam's independent life is totally different from the western concept of if. That is, his idea of independent life is closely related to sacrifice. In the current society under the influence of Neo-liberalism, only competition and economic logic matter; however, Haam's philosophy, which states "Life is no different between you and I, and only love can save you and I as one existence" and cherishes every single life as one organism that connects all existing things--sky, earth, human beings, etc.--is of great importance for us to reconsider. (shrink)

This thesis reviews Haam Seok Heon‘s See-al philosophy, the main philosophy about life in terms of women. The See-al philosophy was created by Haam, who went through the turbulent times of Korea. So far, we have had papers that dealt with his philosophy under the political, historical and religious contexts, but there has been no paper focused on women. Actually, Haam confessed that it was his mother who structured the foundation of his philosophy. He also said that he learned from (...) his mother about freedom, equality, and the basics of See-al ideas. He developed his philosophy of life, See-al, through the image of his motherwho devoted her whole life to bring him up with love and willingly sacrificed her life for her beloved son. Haam regarded women as a link of all lives in history. He also thought mothers, women in other words, have that power that gives birth, breeds lives and infuses new structure into eternal life; in addition, he stated that women have energy which pulls clear and new things out of filthy and dirty things. Through his image about women, Haam's See-al philosophy extends itself as an ecological life movement. In this paper, Haam's philosophy about women is not reviewed and analyzed by the western point of view because Haam is not a man who spent his life in so-called the "times of women" in the western view. Since his philosophy emphasizes self-reflective, independent life, freedom andequality, we might find out that there are some discrepancies between his philosophy and the lives of his mother and wife who had sacrificed their lives under the patriarchal social system. However, the meaning of Haam's independent life is totally different from the western concept of if. That is, his idea of independent life is closely related to sacrifice. In the current society under the influence of Neo-liberalism, only competition and economic logic matter; however, Haam's philosophy, which states "Life is no different between you and I, and only love can save you and I as one existence" and cherishes every single life as one organism that connects all existing things--sky, earth, human beings, etc.--is of great importance for us to reconsider. (shrink)

Sparked by global capitalism’s demand for new knowledge and new commodities, as well as new logistical systems to deliver them, the nature of education has changed significantly. Universities, in striving to become a part of this knowledge society, have focused on responding to these demands, at the expense of the humanities and social sciences. The dominance of this way of thinking, primarily a product of Western educational thought, has clearly affected approaches to education in the East. The originalities, authenticities, and (...) unique perspectives of the East have failed to get enough attention, subsumed by the focus on science and technology. However many education systems are still endeavouring to capture some of the indigenous and authentic culture of their home countries, incorporating national cultural ideals, even in subjects with a primarily vocational focus. Although the drive for scientific knowledge has led to a degree of standardisation and convergence, cultural differences still play a role in the education theory and policy of different countries. This book examines these cultural differences between different East Asian and South Asian countries, with chapters ranging from historical educational analysis to contemporary re-interpretations of the construction of society and education in the East. This book was originally published as a special issue of _Comparative Education. _. (shrink)

The main aim of this essay is to show that, for Stevens, the concept of reality is very fluctuating. The essay begins with addressing the relationship between poetry and philosophy. I argue, contra Critchley, that Stevens’ poetic work can elucidate, or at least help us to understand better, the ideas of philosophers that are usually considered obscure. The main “obscure” philosophical work introduced in and discussed throughout the essay is Schelling’s System of Transcendental Idealism. Both a (shellingian) philosopher and a (...) (stevensian) poet search for reality. In order to understand Stevens’ poetry better, I distingush several concepts of reality: initial reality (the external world of the common sense), imagined reality (a fiction, a product of one’s mind), final reality (the object of a philosopher’s and a poet’s search) and total reality (the sum of all realities, Being). These determinations are fixed by reason (in the present essay), whereas in Stevens’ poetic works, they are made fluid by the imagination. This fluidity leads the concept of reality from its initial stage through the imagined stage to its final stage. Throughout this process, imagined reality must be distinguished from both a mere fancy and its products. Final reality is, however, nothing transcendent. It is rather a general transpersonal order of reality created by poetry/the imagination. The main peculiarity of final reality is that it is a dynamic order. It is provisional at each moment. Stevens (and Schelling too) characterizes this order as that of a work of art which is a finite object, but has an infinite meaning. Stevens calls this order “the central poem” or the “endlessly elaborating poem”. If ultimate reality is a poem created by the imagination, one may ask who is the imagining subject. I argue that this agent is best to be thought as total reality, that is, as Being. Stevens, however, maintains that if there were such an agency, it would be an inhuman agency, “an inhuman meditation”. The essay concludes, in a Derridian manner, with the claim that this agency cannot have any name; it is the “unnamed creator of an unknown sphere, / Unknown as yet, unknowable, / Uncertain certainty” (OP: 127). It is best thought as an X, as an unknown variable. Being has no name. (shrink)

Compassion and Benevolence reveals the heart of early Buddhist and classical Confucian ethics in a comparative way. It explores compassion (karuna) and benevolence (jen) by analyzing their mechanisms, their moral groundworks, their applications, and their meta-ethical nature. This exploration intends to reject the popular theses: early Buddhism is only self-liberation-concerned soteriology and classical Confucianism is only society-concerned thought requiring self-effacement.

Philosophe hors du commun, François Châtelet (1925-1985) a profondément marqué le paysage intellectuel français du XXe siècle. Cofondateur, avec Michel Foucault et Gilles Deleuze, du département de philosophie du Centre universitaire expérimental de Vincennes, aujourd'hui Université Paris VIII, il a dirigé ce département jusqu'à sa mort. Les textes réunis ici se composent de quatre articles de François Châtelet devenus introuvables et une série de textes de philosophes qui mettent en valeur, tant ses talents d'historien de la philosophie, de pédagogue que (...) de philosophe engagé. C'est tout un ensemble de souvenirs d'un philosophe médiatique qui est donné à lire, luttant par l'histoire des concepts contre l'orthodoxie marxiste. François Châtelet fut le cofondateur avec Jacques Derrida, Jean-Pierre Faye et Dominique Lecourt du Collège international de philosophie. Il militait pour la pratique d'une philosophie ouverte et populaire et n'a eu de cesse de décloisonner la philosophie et de l'ouvrir pour la mettre en commun. (shrink)

Duties of kings and rulers in Thailand on religious aspects and political ethics.

In the traditional frame of classical electrodynamics, a hydrogen atom would emit electromagnetic waves and thus constantly lose energy, resulting in the fall of the electron on the proton over a finite period of time. The corresponding results were derived under the assumption of the instantaneous interaction between the proton and the electron. In 2004, Raju published a paper where he removed the assumption of the instantaneous interaction and studied the role of a time delay in the classical hydrogen atom. (...) He introduced a model of this effect that can be solved analytically. He calculated the radius rsel of a selected orbit, for which this effect and the radiation reaction force would cancel each other with respect to the tangential acceleration. It turned out that rsel is by an order of magnitude smaller than the Bohr radius. In the present paper we use Raju’s model for the corresponding gravitational situation. In frames of Newton’s gravity, we calculate analytically the radius and the energy Esel of a selected orbit, for which the retardation effect and the radiation reaction force would cancel each other out with respect to the tangential acceleration. Then we compare our outcome with some results of Kaplan’s solution for the two-body gravitational problem based on the Schwarzschild’s field. We show that Esel is very close to the minimum energy of bound states obtained by Kaplan in Einstein’s gravity. We emphasize that the selected orbit from the present paper represents the second only physical situation where the radiation reaction force is zero, but the radiation-caused energy loss is not zero. (shrink)

InhaltStichworte zur Dialektik der Freiheit oder Durchaus untaugliche Ausfuhrungen zur Philosophie Milan PruchasJ. Kosta, Das interdisziplinare Forschungsprojekt des Prager Fruhlings von 1968J. Kotik, Der LandvermesserKonzepte der DialektikM. Theunissen, Dialektik der Endlichkeit - Hegel von Heraklit bis DerridaC. Iber, Begriff und Kategorien negativer Dialektik bei AdornoA. Arndt, Figuren der Endlichkeit - Zur Dialektik nach KantB. Scholze, Die dialektische Aufwertung der Rhetorik: Zu Adornos Theorie der DarstellungMotive der Philosophie Hegels und ihre WirkungM. Sobotka, Hegels Spruch: Gott ist totM. Rolli, Zum Vergangenheitscharakter der (...) Hegelschen AsthetikA. Jubara, Vom Reich des Antichristen zum Homogenen Weltstaat. Das "Ende der Geschichte" bei Vladimir Solov'ev und Alexandre KojeveDie Differenz denkenC. Friedrich, Differenz und Wiederholung in der Sprache. Fur eine Konzeption der Sprache ohne TelosR. Krause, Verkehrte Welt - Dialektisch denken mit DeleuzeD. Benseler, Den Krieg finden. Bemerkungen zu Lyotards skeptischer Konzeption der PraxisMilan Prucha - Auswahlbibliographie. (shrink)