99 research outputs found
μμ νκΈ°λ¬Ό μλ©Έμ²λ¦¬μ© μ©μ΅μΌ μ ν΄κ³΅μ μ λν λμ λͺ¨ν μ°κ΅¬
Thesis (doctoral)--μμΈλνκ΅ λνμ :μμν΅κ³΅νκ³Ό,1999.Docto
The Peril of Philosophical Practice βPhilosophical Counseling and Socratic Dialogueβ
μ΄ κΈμ λ²νμ² ννμ νκ΅μ² νμλ΄μΉλ£ννκ° κ³΅λμΌλ‘ μ£Όμ΅ν 2010λ
λ²ν μ² νν λ΄μ² νμ λν(2010λ
6μ 5μΌ, μ‘°μ λνκ΅ μμ±κ΄)μμ μ² νμ€μ²: μ² νμλ΄κ³Ό μν¬λΌν
μ€λνλ μ λͺ©μΌλ‘ λ°νν λ
Όλ¬Έμ μμ γ보μν κ²μ.μ΄ κΈμ λͺ©μ μ 1980λ
λ μ΄λ ꡬ미 κ°κ΅μμ νλ°ν μ κ°λκ³ μλ μ² νμ€μ²μ΄λμ κ·λ²μ μ±κ²©μ λλ¬λ΄κ³ κ·Έ λμ κ³Ό ν΄κ²°ν΄μΌ ν κ³Όμ λ₯Ό λ°νμΌλ‘μ¨ κ·Έκ²μ ν΄κ²°νκΈ° μν κΈ°μ΄λ₯Ό λ§λ ¨νλ λ° μλ€. μ² νμ€μ²μ μμν μμ μ λ€μ΄ μλ μ² νμ κΉ¨μ μ°λ¦¬ μΌμμ μν μμΌλ‘ λ΄λ €μ€λλ‘ νκ³ μΆμ λ°©μμΌλ‘μμ μ² νμ 볡μνμ¬ μ² νμ΄ μ°λ¦¬ μΆ μμμ μ΄μ μ¨ μ¬κ² νλ€λ μ μμ ν° μμκ° μλ€. κ·Έλ¬λ μ² νμ λꡬνλ μμ
νλΌλ μΈ‘λ©΄μμ 보μμ λ μμ₯μ λμ¨ μ² νμλ΄μ μλΉλμ μμμ΄ λΆλΆλͺ
νλ€λ λμ μ΄ μκ³ κ·Έ μ체 μ² νμ μ곑ν μνμ΄ μλ€λ ν΄κ²°κ³Όμ λ₯Ό λ¨κΈ°λ©°, μν¬λΌν
μ€λνλ₯Ό νμ©ν μ‘°μ§μ»¨μ€ν
μ μ² νμ μ λνλ₯Ό λ€μ μ΄λν μνμ μκ³ μλ€.
μ΄λ¬ν λμ μ ν΄κ²°νκΈ° μν΄μ μ² νμ€μ²μ΄ μ§ν₯ν΄μΌ ν λ°©ν₯μ μμ
λΆλ¬Έμ μ² νμ€μ²μ κ·Ήμννκ³ λΉμμ
λΆλ¬Έ, μ¦ κ³΅κ³΅λΆλ¬Έμ μ² νμ€μ²μ κ·Ήλννλ κ²μ΄λ€. κ·Έ λ°©μμ νλλ‘ νμκ° μ μ μ μΌλ‘ μ μνλ κ²μ μ² νμλ΄μ¬λ μν¬λΌν
μ€μ΄μ§μ¬λ₯Ό κ°μΈμλ΄μλ 컨μ€ν
μ
체λ₯Ό κ°μ€νμ¬ μμ
νλμ μΌνμΌλ‘ μ² νμλ΄μ΄λ 컨μ€ν
μ μ€μ²νλλ‘ νλ κ²μ΄ μλλΌ, κ΅κ°λ μ§λ°©μ λΆμ μ§μμ λ°μ νλνκ² νλ κ²μ΄λ€.
The purpose of this study is to establish a basic groundwork for averting a peril that Philosophical Practice might have by defining
the normative nature of the Philosophical Practice Movement being actively developed in Europe and America since the 1980s, and for identifying and solving its problems and tasks. Philosophical Practice is highly significant in that it seeks to restore philosophy to its role as a way of life by bringing it down from its ivory tower to
operate as a living force in daily life. But philosophical counseling which emerged as a crass instrumentalism or commercialization of
philosophy is problematic due to the uncertainty of whom it targets as a consumer, and opens up the question of how to avoid the danger of distorting philosophy. Organized clinical consultations
using Socratic dialogue contain the risk of bringing about yet another institutionalization of philosophy.
To solve this problem, the desirable direction for Philosophical Practice is to greatly minimize its market sector, and maximize to every extent its non-market, or public, sector. The writer provisionally
advocates that one way to achieve this is to forego the establishing of philosophical counseling companies and companies for the promotion of Socratic facilitator as counseling centers or consulting firms in order to use philosophical counseling and consulting as a part of business activities, but to receive support from the national
or local government and employ it as a state-subsidized project
Ecological Ethics Seeking the Basis of the Spirit of Korean Buddhist Precepts
νκ΅λΆκ΅μ ν΅μμ κ³μ¨μ λμ²΄λ‘ κ²½μλκ±°λ 무μλμ΄μ¨ λμμ΄λ€. κΉ¨λ¬μμΌλ‘ κ°λ κ³Όμ κ³Ό λ°©λ²μΌλ‘μ κ°νμ (ηθ©±η¦ͺ)μ μ€μνλ κ°μ΄λ° μΌν(δΈεΈ)μ λ€λ₯Έ λ μΆμΈ κ²½μ 곡λΆμ κ³μ¨μ€μκ° μλμ μΌλ‘ μννκ² λ€λ£¨μ΄μ§ κ²°κ³Όμ΄μ§λ§, κ³μ¨μ μ μ체κΉμ§ κ²½μν΄ μ¨ κ²μ μλλ€. κΉ¨λ¬μμ μ§ν₯νλ λ§μμ μ§λ²(ζη―)μ κΈ°μ€μΌλ‘ μΌμ κ³μ¨μ μΌμ’
μ λ΄μ μ§μλ‘ λ°λΌλ³΄λ κ΄μ μ νμ±ν΄ μ¨ κ²μΌλ‘ ν΄μν μ μλ€.
μν¨μ κ³μ¨κ΄μμ λΉλ‘―λ μ΄λ¬ν μ μ μ λ§ν΄μ κ³μ¨κ΄μΌλ‘ μ΄μ΄μ‘κ³ , μ€λλ λ€μ μ λΆκ΅ μ ν΅μ νκ΅λΆκ΅μμ μΌνμ λ³Έλμλ―Έλ₯Ό λμ°ΎμμΌ νλ€λ λͺ©μλ¦¬λ‘ μ΄μ΄μ§κ³ μλ€. κ·Έλ¬λ λ€λ₯Έ ννΈ μ΄λ¬ν κ³μ¨κ΄μ μνκ³Όμ μμ ꡬ체μ κ³μ¨μ€μμ μ€μμ±μ κ²½μνκ² νλ κ²°κ³Όλ‘ λνλκ³ μκΈ°λ ν΄μ λ³΄λ€ μ κ·Ήμ μΈ μ°¨μμ κ³μ¨μ μ κ³μΉμ μν λ
Έλ ₯μ΄ νμνλ€λ μκ΅¬λ‘ ν΄μλ νμλ μλ€.
μ΄λ¬ν λ§μμ λ΄μ μ§μλ‘μμ κ³μ¨κ΄μ λ€μκ³Ό κ°μ μ μμ μνμ€λ¦¬μ κ·Όκ±°λ‘ νμ©λ μ μλ κ°λ₯μ±μ μ§λλ€. 첫째λ μνμ μ§μλ₯Ό μ§ν₯νλ λ§μμ λ΄μ μ§μλ‘μμ μλ‘μ΄ μνμ€λ¦¬λ₯Ό μ 립ν μ μμ κ²μ΄λΌλ
μ΄λ‘ μ κ°λ₯μ±μ΄κ³ , λμ§Έλ κ·Έλ κ² μ 립λ λ§μμ μ§μλ₯Ό λ°νμΌλ‘ μΌμ μνμ μΆμ ν₯ν μ§ν₯μ μ΄λμ΄λΌ μ μλ μ€μ²μ±μ λ΄λ³΄ν΄λΌ μ μλ κ°λ₯μ±μ΄λ€. κ·Έ μ€μ²μ±μ μ°μ μμ μ λ΄λ©΄μ ν₯ν μ±μ°°μ ν΅ν΄ ν보λ μ μκ³ , λμμ μμ κ³Ό κ΄κ³ λ§Ίκ³ μλ λͺ¨λ μ‘΄μ¬μλ€μ ν₯ν μλΉμ μ€μ²μ ν΅ν΄ ꡬ체νλ μ μλ€.
In Korean Buddhist tradition, the precepts were generally downplayed or neglected. As a process and a way to enlightenment, Ganhwaseon(ηθ©±η¦ͺ) was emphasized and, as as result, in the study of the scriptures and keeping precepts, the two pillars in Samhak (δΈεΈ) were relatively neglected; however, the spirit of the precepts was not neglected. It could be interpreted that the enlightenment-oriented mind was made as the basis for Jibeom (ζη―) and the precepts were viewed as a kind of inward order.
As this spirit stemming from the view of Wonhyo's precepts was connected to that of Manhae's, it is said that in Korean Buddhism
of the Zen tradition, the original meaning of Samhak should be regained. But, on the other hand, this view of the precepts neglects the importance of concretely keeping the precepts, so it is necessary
to interpret that a more aggressive level of effort is required to succeed the spirit of the precepts.
There is the possibility to use this inward order, the view of the precepts, as a basis of ecological ethics in the following ways.
First, there is the theoretical possibility of forming a thesis of a new ecological ethics of the ecological order-oriented inward order.
Second, there is the practical possibility that it can lead to an ecological lifestyle modeled on the basis of the established inward order. This practical possibility can be ensured through reflection on our inward mind and, at the same time, can be concretized through the practice of compassion toward all beings affiliated with us
The Significance of the Moral Education of a Multi-Perspective Narrative Based on JΓΌrgen Habermas' Discourse Ethics
Review of Traditional Concepts for Modernization of Tradition and Strategy of Modernization
- β¦