2011, Vol.29, No.

Philosophical Investigation 2023 KCI Impact Factor : 0.41

pISSN : 1598-7213 / eISSN : 2671-7565
https://journal.kci.go.kr/philinst

Die heutige Philosophiegeschichte hält den Metaphysikbegriff nun für sehr negativ, nämlich fast für veraltet und dogmatisch, für pseudo-wirklich und un-wissenschaftlich. Stattdessen hört man heutzutage den Klang “Anti-metaphysik” und “Post-metaphysik” so heufig. Fälschlicherweise sehen die Antimetaphysiker dabei den Anfang der Metaphysik in Platons Philosophie. Vor allem seit Neuzeit ist der Terminus ‘Metaphysik’ so negativ dargestellt, dass sie so heufig dogmatisch, unwissenschaftlich, idealistisch, jenseitig, anti-positivistisch genannt wurde. So hält auch Nietzsche die Philosophie Platons für “hinterweltliche” Metaphysik. Wie Nietzsche haben auch die Postmodernisten mit Platons Metaphysik scharf auseinandergesetzt. Auf diese Weise hält Heidegger auch Platons Philosophie für Anfang der Metaphysikgeschichte und Seinsvergessenheit. Dazu hält Derrida Platons Philosophie für Logozentrismus und Metaphysik der Präsenz. Jedoch ist es noch nicht klar, ob solches Angreifen gegen Platon gerechtfertigt ist. Wir finden aber dagegen in Platons Philosophie die Vor-metaphysik und Proto-physik(πρὸ-τῶν-φυσικῶν). Vor allem schauen wir diese vor-metaphysische Struktur aus dem Sonnengleichnis. Vor der Metaphysik, Vor der begrifflichen Arbeit und vor der idealistischen Reflexion fungieren schon Ideen und Idee des Guten, wie das Licht und Sonne so fungieren. Die Philosophiegeschichte hat leider die vor-metaphysische Struktur der Platons Philosophie nicht begriffen.

This thesis handles with Teilhard de Chardin's human understanding. He lived as a scientist and a Catholic priest in the first half of 20th century. His evolutionary thoughts was criticized as metaphysical by the scientists and as scientistic by priests. Nowadays his insights have been recognized as opening up the new direction of science and religion. The first half of this thesis explores his human understanding under the titles of 'material and mind,' 'material and life,' and 'humanization and super-humanization.' The other half analyses the implications of his understanding with regard to his problematic topics of 'the identity between system and consciousness,' 'the collective cerebralization,' and 'symbiosis and love.'His human understanding is holistic and teleological above all. He didn't believe that human was the product of accident and regarded human as the core product of the cosmic evolution in the long process of cosmogenesis. He believed that human had the important role and aim of being self-conscious of cosmic evolution. His conclusions derived from the scientific data is not so much scientific as philosophical. This thesis tries to enforce his philosophical arguments with the new scientific discoveries.

This paper aims to find out the research method based on the humanites about the cites which are frequently being studied recently in Korea. Because traditionally the cities have been studied by the social scientist and the urban studies became the specific themes of modern society through the marxist theorists, the economic-reductionistic method has been the main stream until now. This paper introduce, analyse and criticize the theories of Simmel and Friedmann with also focusing on the epistemological arguments of Althusser and Lacan in order to overcome such a problem. After critically reviewing the methodological problems which began with the works of the Chicago school(Wirth, Park etc.), this paper tries to gain from Jonathan Friedmann the insightful answer, which explains how the cultural identities in the globalized metropolis and which relations they have to each other, and from Simmel we extract the dialectical urban theory which is very compatible with the psychoanalytical approach to the epistemology and humanities, and finally try to find out the non-reductionist method for the urban humanities.