2005, Vol., No.1

Bedeutung der Aufklärung bei Kant

In-Sook Choi | 2005, (1) | pp.1~26 | number of Cited : 5

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The categorical Imperative and the East Asian Doctrine of Self Cultivation

오승철 | 2005, (1) | pp.27~56 | number of Cited : 0

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Dewey's and Chuang Tzu's epistemology

김정일 | 2005, (1) | pp.57~75 | number of Cited : 1

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This paper is a comparative study upon epistemology of East and West. The five Italic words in the summary are the key words of the paper. In classical western epistemology, knowing takes place within the relation between the knower and the known. In due such course the known acts as a cause as an individual unit. The knower is a mere receiver of the cause for the knowing. This is to say, according to Hume and Locke, an one－way situation. There is a sharp line between the knower and the known. This means that the known resides in different place providing a cause for knowing. This is the epistemological dichotomy of the West. Dewey criticizes the classical format of western epistemology insisting a different type of epistemology based upon continual interaction between the knower and the known. Dewey's idea can be put in two footings. First, there can be no absolutely independent and static individual in the world: whether the knower or the objects of knowing. Second, we, the subject of knowing are attached to the world, the object of knowing. It is quite interesting that Dewey's account on the world and knowing shares much common ground with that of Chuang Tzu. According to Chad Hansen, Chuang Tzu says of tao－t'ung－wei－i(道通爲一). This means that when 'I' chueh－te(覺得) Tao(道) through my innate kwang－ming－chih－hui(光明知慧) it is a recognition that 'I' and Tao(道) are not two but one. In Chinese philosophy, it is considered that epistemological dichotomy that draws a line between 'I' and the world may give us accuracy in knowing, but at the same time, it also renders us a division in 'I' and the world which is an inversive function for knowing. In Chinese philosophy, especially in Taoism, epistemological format includes a process of making the two(the knower and known) a comprehensive 'one'. Both Dewey's and Chuang Tzu's epistemology suggest the idea of interactionism or monism. This idea of dropping of dichotomy of knower and known can be called 'epistmological monism'. Wing Tsit Chan calls it "oneness" and Thomé H. Fang calls it "comprehensive harmony".

Die logische Stellung des Begriffs der Spontaneität am guten Willen bei der Philosophie von Kant

신양섭 | 2005, (1) | pp.77~104 | number of Cited : 1

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A Feminist reading : Foucault's critique of the modern power and the history of sexuality

박민미 | 2005, (1) | pp.105~131 | number of Cited : 5

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I investgate Nancy Fraser's critique that Foucault's notion of power is too comprehensive to be effective and Foucault has no alternative, normative notion. After this investigation I argue that Foucault's notion of power is not comprehensive, but Foucault's critique of modern power is to expose the peculiarity, the modern power dominate the body. And I argue Foucault's notion of 'the self' and the notion of 'the freedom' are normative and alternative.Foucault insisted that 'repression－liberation' plan was necessary to practice of the freedom, but not sufficient to establish the practice of the freedom. Though the liberation is important, if the new power relation will be generated by this liberation, then this relation has to be controlled by the practice of the freedom. Foucault called this practice of the freedom the ethics. To pursue the different modes of existance each other is the main issue of Foucault. He thought the pursuit of moral form for everybody was the disaster. He argued the revitalization of the critique against the remakable governmetalization of the modern power. The critique is the voluntary disobedience and the art of disobedience to Foucault. The function of the critique is the desubjectification. Thus I propose that Foucaul's notion of 'the self' imply the notion of 'the sexuality－subject'. 'The sexuality－subject' insist on the point of view the sexuality is not the object of taboo, but the domain of the self－practice. This subject does not take granted that the sex is self－evident or gender is given by nature through the perspective of biology, science of sex in the modern power－knowledge, but does see this the result of cultural construction. 'The sexuality－subject' faces up to the process of desubjectification of their own as governmetalization target, and then does the practice that free herself form patriarchy, that is the one of the technology of govenmentalization in ordinary life.

Analysis of body-desire theory by Deleuze and Gattari: "How to make the Body Without Organs"

Shin, Seong Chul | 2005, (1) | pp.133~173 | number of Cited : 14

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My master thesis attempts at a deep－level consideration on the Chapter 6. "How to Make the Body Without Organs" in Thousand Plateaus(1980) by Gille Deleuze and Felix Gattari. The actual task of my work is to investigate the historical context and the philosophical meaning of the poststructuralism of Deleuze and Gattari on the focus of the body－desire－relation.The analysis of body－desire－relation and the philosophical experiment by Deleuze and Gattari begin with a theoretical confrontation with the theories of body and desire proposed by Spinoza and Hobbes. In Spinoza, desire means a necessary will to self－preservation (conatus) which gives a positive source of human self－respect and a political competence to form a democratic solidarity with others through communication and self－variation affected from other minds and bodies. On the contrary, by Hobbes, desire consists of an aggressive desire for power bringing about a war－state and a defensive desire of self－preservation against such a war－state. By his theory of body and desire, Spinoza carries through the modernity－project of human liberation implied by the process of demythologization. That is, the desire and body combinated actively in a free man can lead to delight and love, overcoming the sorrow made up through the passive surveillance to oppression.Deleuze and Gattari's theory of body and desire searches out the possibility of democratic communication and association in the deepest level of human life, that is, in the microscopic dimension of human desires and bodies. Their concept of BWO gives a metaphysical and imaginative foundation to the practical effort to create non－institutional modes of life by projecting various ways of free corporeal existence which can be modified without limit. By such concept of body－desire－relation, Deleuze and Gattari look for the horizontal democratic relationship which liberates desires from distorted surveillance to body and maximizes the positive potentiality of body, which ultimately guarantee the coexistence of diverse individualities.

Reconstitution of Living－time beyond the Subsumption of Capital－Focusing on the Political Philosophy of Antonio Negri－

이승준 | 2005, (1) | pp.175~201 | number of Cited : 1

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On Ch'ing Confucianism

Yoo, Heun-Woo | 2005, (1) | pp.203~261 | number of Cited : 4

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2005, Vol., No.1