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The purpose of this study is to consider the possibility of Zhiyan (知言), mentioned by Mencius who succeeded the early Confucian thoughts, being realized as a healing process for those suffering from the difficulty in inner expression. Understanding those who have limitations in communication with others due to internal anxiety, that is, those who have difficulties due to selective mutism, is a more realistic solution to seek the healing function of Mencius's idea of “Zhiyan (知言).” This is a so-called healing approach of the Confucian thoughts for communication, and focuses on the experience of the internalization process through self-love and the realization of empathy for respecting others. In the Confucian thoughts, communication refers to a face-to-face contact, which is sincere and not conceptual. The communication of the Confucian thoughts, which can be compared to the form of filling and moving forward if there is a hole in the flow of water, is in line with the form of overcoming and healing people face-to-face. The client-centered healing process of applying Zhiyan (知言) suggests the possibility of reflecting on oneself, strengthening the inner side, and then independently recognizing and practicing social roles. And Zhiyan (知言) as a theraputic method understands the client's situation based on empathy and focuses on the empathy of the client placing emphasis on the relationship of personal respect that values emotional connection and communication. The process of realizing the emotional empathy and communication of the moral ideology and normative system of ren (仁), yi (義), li (禮), zhi (智) that the Confucian thoughts aim for together with the client (the self) and the therapist of the common problem implies many possibilities in the future study of the Confucian thoughts. The healing function of the Confucian thoughts is the inner awareness and the experience of restructuring practice and consciousness accordingly. Going beyond the mere recognition of Confucianism as on of the traditional ideas, it will be a different direction to apply the Confucian thoughts as a process of realizing pathological theraphy.

The purpose of this paper is to examine the development of the theory of self-cultivation of the monarch in the early Joseon period. King Taejo, King Taejong, and King Sejo actively recognized the subjectivity and independence of the rulers’ mind and took the lead of government administration and gyeongyeon (經筵, royal academic discussions). In the case of King Jeongjong and King Sejong, they actively recognized the subjectivity and independence of the monarch, led government administration and gyeongyeon in consultation with the royal subjects, managed relatively stable state affairs, and felt the need for self-cultivation in terms of taking care of the mind (用心), so attending gyeongyeon was important. King Seongjong, along with King Sejong, rose to the ranks of the sage king as a result of conducting spiritual cultivation, academic discussions, and competition-based politics with his subjects through gyeongyeon that passively recognized and reestablished the subjectivity and independence of the monarch. This shows that, with regard to the theory of self-cultivation of the monarch in the early Joseon Dynasty, the perception of the connection and structure of the theory of the mind and of economy changed according to the changes in the ontological status of the mind.

This study explores place perception manifested in the “Farewell Theory”in The Jehol Diary (Yeolha-Ilgi) from the perspective of the problems of life and experience, and seeks for the possibility of finding consistency with the discourses of The Jehol Diary. First, Chapter 2 examines the concepts of place and place perception as a methodology for analyzing the work. Based on this, it is evident that the discourses on place perception focuses on humans’ dependent characteristics that can only be experienced through place and the conscious characteristics of humans who recognize places as whole landscapes through a multi-faceted and integrated process. Chapter 3 analyzes how place recognition is specifically connected and functions in the text of the “Farewell Theory.” Through this, it is confirmed that the work organically shows the physicality of life, spatiality of experience, and temporality of place. The emphasis on life in the work stems from the issue of Sheng (生) and Qi (氣) regarding the author Yeonam Park Ji-won’s philosophical foundation. The point where an interest in Sheng (生) shifts toward a multiple-dimensional understanding of human beings' ways of existence, life styles, and experiences in The Jehol Diary is a part to be continuously reviewed and identified.

The web novel sales system introduced in 2013 has completely changed the dynamics of South Korea’s story contents market. The annual sales of web novels, which have nearly doubled every year and continued to grow, have exceeded 600 billion won, and are currently cited as taking the lion’s share of the story industry. The web novel market has grown at such a steep pace because it has continued to transform itself to meet the needs of readers. The system of the platform that provides web novels has also continued to seek improvement, and the authors have also pursued writing that thoroughly satisfies readers’ tastes. As a result, web novels gradually formed a typical form from the narrative structure to the volume. Examples include the reduction of categories, extreme feature length, happy ending without exception, and narrative strategy of unique delays. The longer the history of the industry, the stronger its typicality is, and at the base of such a phenomenon lies the web novel-providing platform and the system created by readers. This paper outlined how the web novel-providing system has changed over the 10 years from Naver’s launch of the Today’s Web Novel service in 2013 to 2022, and analyzed the impact of a series of changes on the narrative structure of web novels. This study is expected to shed light on understanding the recent trends and causes of web novels more deeply.

This paper analyzes the rhetorical situations of Heisenberg's Nobel Lecture with reference to Lloyd Bitzer's concepts. Bitzer regards discourses as being formed for solving specific rhetorical situations each of which consists of exigence, audience, and constraints. Carrying out the lecture on the development of quantum mechanics in 1933, Heisenberg presents in what circumstances quantum mechanics is situated and in which direction it proceeds. Toward physicists as the audience, he maintains that quantum mechanics receives as its foundation Bohr's quantum model of atoms, the correspondence principle, and the complimentary principle. Toward the scientific community as the audience, he maintains that quantum mechanics gives up the visualization of systems in time and space to regard the world as in a statistical transition between its states. Saying that quantum mechanics constructs a new physics with the aid of Schrödinger's wave mechanics, he attempts to liberate physicists from the constraint of the belief in the centrality of wave mechanics. Besides, predicting the advent of an extended quantum mechanics, he attempts to put to rest the worries of scientists over the future of quantum mechanics.

This paper aims to demonstrate the necessity of introducing the Big Question into liberal arts education based on the idea that it has the characteristics of a platform. This opinion has a basis in understanding liberal arts education as a platform for harmonizing multi-disciplines. Modern industrial society seeks for convergence of various areas of professional knowledge and thus a platform holds a central position in society. In this sense, liberal arts education should not be understood as an dependent or subsidiary field of education anymore. Rather, it is important to recover the characteristics of its original meaning and function. Through this demonstration, this paper insists on the real harmonization between liberal arts education and major education by reconstructing liberal arts education as a platform of professional knowledge.

Gilbert White, an Anglican priest (curate) in the rural area of south England, observed the nature of the Selborne region throughout his life, and in 1789 published a book titled The Natural History and Antiquities of Selborne. This book has been consistently loved in the United Kingdom and introduced overseas. His work influenced British Romantic literature and is credited with paving the way for the development of ecology. Nevertheless, little is known about White himself, and no clear reason is given as to why his work is so beloved for so long. White is called a parson-naturalist, but this naming can lead to a distorted understanding of him. A similar distorted understanding appears in relation not only to his position as a priest, but also to the circumstances of the times. Recently, the book has been translated for the first time in Korean. By analyzing Gilbert White's The Natural History and Antiquities of Selborne in depth, published in 1891 by John Lubbock as one of ‘the 100 best books’, the paper is aimed at suggesting how we should read this book and understand its author today. The suggestions are as follows. White was called a parson-naturalist but he was a scientist who thoroughly and diligently explored the nature and antiquities of the region; a priest who cherished providence and miracles of nature, but was wary of superstitions wrapped in religion; a good-natured neighbor who tried to improve the situation of those in need, and a romantic poet who did not alienate objects he encountered in nature.

This study starts from the premise that we have entered the post-human era in which the ideality of humanism-based human understanding is replaced by scientific and technological objectivity. In this premise, this study aims to examine the possibilities and limitations of the natural sciences, including neuroscience, on the premise of the emergence of the post-human self. On the one hand, the posthuman age of science and technology claims the annihilation of the self, but on the other hand, it talks about the transformational persistence of the self, not the extinction of the self. What is at issue is the danger of technological self-reconstruction that denies or ignores this viability. The self in the posthuman era presented by Thomas Metzinger perceives the world based on the human body. In other words, the brain's self-formation process works with the empirical world model that occurs through an interaction with the meaning components of human life. The ego, which exists while being influenced by and interacting with the external world, accepts all of its internal and external ontological environmental conditions, and at the same time generates a feeling of 'I' through it. Thus, the self can be ‘experienced’ but does not actually ‘exist’. This model asserts the transformation and relativity of the ego, unlike the absoluteness of the ego that traditional humanism maintains. From this point of view, this study accepts the extinction of the traditional humanism-based self, and at the same time attempts to examine the inherent dangers of the scientific and technological reprocessing of self-consciousness asserted by science and technology centralism.

During the Russo-Japanese negotiations, the Special Committee for the Far East linked Manchuria and Korea issues, while the Russian Ministry of Foreign Affairs limited it to only the Korean issues. Abaza, secretary general of the Special Committee for the Far East, argued that the failure of the Russo-Japanese negotiations among the causes of the Russo-Japanese War was basically a Manchurian problem rather than a Korean one. Abaza decided that it was a Manchurian issue, not a Korean issue, as the Yalu River Forestry Company was included in Russia's defense strategy for Manchuria. Abaza emphasized that the Russo-Japanese War did not arise as a Korean problem because Russia had conceded even the “The watershed of Paektu Mountain (白頭山)”. However, Minister of Foreign Affairs Ramsdorf argued that the failure of the Russo-Japanese negotiations among the causes of the Russo-Japanese War was basically the Korean problem, not the Manchuria one. Russia's Foreign Ministry claimed that Abaza, secretary general of the Special Committee for the Far East, intervened in the Russo-Japanese negotiations without the Ministry of Foreign Affairs' approval and conducted secret negotiations directly with the Japanese minister in Russia, leading to the failure of the Russia-Japan negotiations. According to the Ministry of Foreign Affairs of Russia, if nonaggression against China had been confirmed as an obligation of Russia, Japan would have strongly demanded that the provisions of the Manchuria-related treaty be included. Russia's Foreign Ministry argued that the separation of the Chinese issue was rather advantageous for the Russo-Japanese negotiations. In conclusion, the Russian imperial power could finally yield Korea to Japan both economically and militarily, but could not yield only the boundary of the ‘The watershed of Paektu Mountain’ in order to protect ‘The Yalu River Forestry Company’. It means that among the causes of the Russo-Japanese War, it was a decisive factor for the failure of the Russo-Japanese negotiations.

In Adam Smith’s view, language is both a natural expression of reality and an artifact that necessarily emerged in order to understand the natural world and effectively communicate with one another for the sake of human survival and interests. As widely informed by previous studies, Smith’s essay on language in regard to the origin and evolution of language addresses a relationship between cognition and language structure. Along with the advancement of civilization and abstraction capacities in the mind, primal synthetic languages in a typology evolved into modern analytic languages. Under the presumption, we cast light on Smith’s linguistic realism, simultaneously linking it with scientific realism found in his earlier essay on astronomy, which basically acts as a methodological foundation of his moral philosophy. From an epistemological point of view, Smith’s linguistic and scientific realism is complementary and helpful in taking an in-depth look at his system of the human sciences.