2008, Vol., No.7

PHILOSOPHY·THOUGHT·CULTURE 2023 KCI Impact Factor : 0.5

pISSN : 1975-1621 / eISSN : 2092-0873
https://journal.kci.go.kr/insewtdgu

This paper outlines Korea's traditional beauty based on the country's ceramic art and the artistic quality of the Seokguram Grotto of the Silla era. The author owes to the Koh, Yoo-seop's theory and the studies by Japan's Yanagi Muneyoshi, who is one of the founders of Korean aesthetics and also one of the pioneers of the ceramic art and a few Korean archeology fine art historians to describe Korea's traditional beauty in his own way. What fine art historians and aestheticians note about Korea's traditional beauty in common is artless art, inartificial artificiality, indifference or heedlessness. This means a nature-oriented, nature-creates-nature attitude without a sense of purpose or preconditions in production of works. Immanuel Kant called such indifferent beauty of an purposeness objectivity free beauty, which has something in common with Korea's traditional beauty. In this vein, the author conducted a comparative study by giving a chapter to Korea's traditional beauty viewed based on Kantian aesthetics.

The early Christian community was actually made up of a whole spectrum of different groups. These can be broadly categorized into two different schools. On the hand there were 'Literalists', they take the Jesus story as a literal account of historical events. On the other hand, there was also radically different Christians known as 'Gnostics'. The Gnostics truly were 'psychonauts' who boldly explored the final frontiers of inner space, searching for the origins and meaning of life. These people were mystics and creative free-thinkers. If Christianity were to relinquish its dogmatism, it could reawaken the ancient sense of wonder that united science and mysticism in one human advanture of discovery. Gnosticism is sometimes called 'the perennial philosophy' because it has been found in all cultures and all times. It is not that Gnostics all say exactly the same thing. It is rather that their teaching are like fingers pointing from different perspectives to the same experience of gnosis. Unfortunately, most people focus on the finger and miss the point. This is literalism. Literalist religions are club for people who want to worship in finger of their founder as the One true Finger, but who have no understanding of the experience of awakening towards which it points. Gnostics understand that life itself is a process of awakening.

Die vielen unterschiedenen Texte(Sutras) einschlisslich des Madhyamaka-Sastra, des Diamant Sutra und des Prajna-Paramita in der Tradition des Mahayanabuddhismus richten sich gegen die Dualismusmetaphysik von Subjekt und Objekt. Ich ziele mich in dieser Arbeit darauf ab, die gemeinsame Logische Stuktur zur Ueberwindung der Dualismusmetaphysik zu erhellen, die in den oben genannten texte eine wichtige Rolle spielt. Diese Logik nannte man in der Tradition des Mahayanabuddhismus "reductio ad absurdum". Es wird versucht, inwieweit diese Logik die Texte durchherrrscht. Durch die Analyse der gemeinsamen logischen Struktur des Textes wird es noch deutlicher, dass sich die Texte eigentlich auf die Kritik der Metaphysik orientieren. Dieser kritische Standpunkt, die im Grunde auf “Entstehen in Abhaengigkeit (Pratitya-samutpada)” bzw. dem Erleuchtungserlebnis (Nirvana) beruht, wartet meines Erachtens die Texte des Madhyamaka-Sastra, des Diamant sutra und des Prajna-Paramita durch. Diese kritische Logik ist aber nur die augenblichlice Fingerzeige, die man am Ende verachten soll.