2019, Vol.56, No.

Philosophical Investigation 2023 KCI Impact Factor : 0.41

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

In this paper, I investigate existing approaches about Pluralism of Eastern Philosophy especially Confucian thought and suggest a way to supplement Pluralism with Eastern philosophy and pluralistic change in Confucian Ethics for applying this multidisciplinary Koran society. First of all, I review the approaches in two aspects, time-based and subject-related. According to review, there are two main agreements, one is that Pluralism can be complemented by Eastern philosophy, and secondly Confucian Ethics need to admit plural world and change pluralistically. Among other things, this would be a concrete proposal encompassing society and individuals on the attitudes and directions for people who live in pluralistic era and feel moral confuse.

The goal of this paper is to show that as it comes from modern times to contemporary years, the focus of spatial theory tends to shift from the concept of space to the concept of place. First, Descartes' vortex theory is the product of the intention to thoroughly geometrize the physics that deals with the motion of bodies. Second, Newton's absolute space, which criticizes Cartesian's vortex as an occult quality, shares with Descartes the intention to geometrize the motion of bodies. Third, the humanistic geography of Yi-Fu Tuan and Relph suggests through the concept of “topophilia” and “placelessness” the place that combines space and human significance as the main concept of spatial theory, but the definition of the place concept is not clear yet. Fourth, for a clearer definition of the place concept, we need to look at the relationship between place and power, and Massey’s concept of gendered place provides a clue.

This article seeks to explore Georg Simmel's religious thought in terms of emancipation of religiosity from religion and religion as self-transcendence. Simmel has long emphasized that the mental situation of modern human being is entering a state of crisis and must open new horizons of cultural creation, including religion to overcome it. He argued that religion as an objective culture at that time was not able to move the inner dimension of human being, and now we have to go beyond the creation of a new form and question the principle of form itself. This can have a significant consequence from today's point of view in terms of the pursuit of interiority without form. The mental situation that we face today is also urgently needed to reorient in the face of the new reality of the Fourth Industrial Revolution. Human beings must now re-establish their relations with the world and with society, and the overall way of understanding the world is bound to change. In this background, if institutionalized religions no longer have the limits to satisfy the human spirit world, we must seek new forms of religious relations. In this process, Simmel's view of ‘a self-transcendence of life and human being’ can still provide meaningful implications.