평포논쟁(坪浦論爭)의 쟁점으로서 유리무기(有理無氣)

이종우 ( Yi Jong-woo ) 한국유교학회 2011 유교사상문화연구 Vol.44 No.-

이진상은 太極動而生陽, 理生氣에서 태극이 양을 생하기 이전, 리가 기를 생하기 이전, 理先氣後에서 理先을 有理無氣라고 해석하였다. 그것은 이선기후에서도 마찬가지이다. 그는 리만 있는 상태를 선천, 기가 있는 상태를 후천이라고 해석하여 선천은 유리무기라고 주장하였다. 이러한 이진상의 유리무기에 대하여 이종기는 비판한다. 기의 생멸을 유무라고 해석할 수 없다는 것이다. 이선기후를 유리무기라고 해석할 수 없다고 비판한다. 그것은 리와 기는 본래 선후가 없는데 그 所從來를 추론하면 리가 먼저라는 주희의 설을 답습한 것이다. 기가 없다면 리는 있을 곳이 없다며 본래부터 유리무기의 상태는 없다고 비판한다. 이진상의 유리무기는 본래 리만 있고 기가 없는 상태라고 생각한데서 나온 것이다. 그러한 리는 완전한 존재로서 현상세계의 근원인 선천이 그렇다고 생각하였다. 따라서 현상에서 유리무기는 존재하지 않고, 그것을 초월하여 존재하는 것이다. 반면에 이종기는 유리무기의 상태는 있을 수 없다고 비판하는데 그것은 처음부터 리만 있는 세계는 있을 수 없다고 본 것이다. 그의 비판은 현상을 초월한 세계에 대한 부정이었던 것이다. Yi Jin Sang had analyzed on supreme ultimate birth yang, principle birth force on existence principle and not existence force. He persisted existence principle and not existence force in principle ahead force next time. He had analyzed anteceds heaven and acquire heaven. Yi Jong Gi criticized Yi Jin Sang theory of existence principle and not existence force. He criticized existence and not existence force not analysis birth and die of force. He was influenced Zhu Xi. Although principle is formlessness, he persisted existence principle and not existence force. It certainly not cexistenced. If it was existence, it could an idea. It is not exist. it is idea but it isn't exist.

坪浦論爭의 쟁점으로서 有理無氣

이종우 한국유교학회 2011 유교사상문화연구 Vol. No.

Yi Jin Sang had analyzed on supreme ultimate birth yang, principle birth force on existence principle and not existence force. He persisted existence principle and not existence force in principle ahead force next time. He had analyzed anteceds heaven and acquire heaven. Yi Jong Gi criticized Yi Jin Sang theory of existence principle and not existence force. He criticized existence and not existence force not analysis birth and die of force. He was influenced Zhu Xi. Although principle is formlessness, he persisted existence principle and not existence force. It certainly not cexistenced. If it was existence, it could an idea. It is not exist. it is idea but it isn't exist. 이진상은 太極動而生陽, 理生氣에서 태극이 양을 생하기 이전, 리가 기를 생하기 이전, 理先氣後에서 理先을 有理無氣라고 해석하였다. 그것은 이선기후에서도 마찬가지이다. 그는 리만 있는 상태를 선천, 기가 있는 상태를 후천이라고 해석하여 선천은 유리무기라고 주장하였다. 이러한 이진상의 유리무기에 대하여 이종기는 비판한다. 기의 생멸을 유무라고 해석할 수 없다는 것이다. 이선기후를 유리무기라고 해석할 수 없다고 비판한다. 그것은 리와 기는 본래 선후가 없는데 그 所從來를 추론하면 리가 먼저라는 주희의 설을 답습한 것이다. 기가 없다면 리는 있을 곳이 없다며 본래부터 유리무기의 상태는 없다고 비판한다. 이진상의 유리무기는 본래 리만 있고 기가 없는 상태라고 생각한데서 나온 것이다. 그러한 리는 완전한 존재로서 현상세계의 근원인 선천이 그렇다고 생각하였다. 따라서 현상에서 유리무기는 존재하지 않고, 그것을 초월하여 존재하는 것이다. 반면에 이종기는 유리무기의 상태는 있을 수 없다고 비판하는데 그것은 처음부터 리만 있는 세계는 있을 수 없다고 본 것이다. 그의 비판은 현상을 초월한 세계에 대한 부정이었던 것이다.

플라톤의 모방예술론(模倣藝術論)에 대한 일고(一考)

손청문 유럽문화예술학회 2010 유럽문화예술학논집 Vol.1 No.1

1n Republic 2,3 and 10 and many other dialogues, clear conception is not defined about Plato’s theory on imitation 따ts; whether it is the possibility of ’imitation of real existence itself' or simple ’imitation of extemals’ Generally speaking, in his frame, the status of imitation has a passive tendency in a great measure independence and alienation on real existence. 1n addition, the disfunction of imitation arts is sometimes emphasized, because it is more harmful than any other spheres at the point of political, social, and educational view. But, this thesis doesn’t make a conclusion negatively, related with developing the conception of imitation, lack of consistency, but takes notice of stratum structure of real existence, that is, existence theoretical structure which urges to transfer to the stage related with real existence from image or imitation. nobody can pass over that, though unclear and suggestive, image or imitation has a meaning as a negative, but essential process for the access to real eX1stence. The metaphysical examination, centering on the relationship with imitation and its prototype, real existence, presents clearly existence theoretical background and ideological view of arts that Plato considered that the aim of arts is concrete presentation on absolute real existence. 1n addition, the core of the analysis implicates real existence foundation on image. His theory of imitation arts can be defined as the metaphysics, and it is closely related with the frame, stratum of existence that is, stratum structure of existence intemally. The questions, "how many prototypes appear in copy and imitation? How beauty appears from beautiful things?" suggest Plato’s general philosophy such as existence and generation, respective things and Eidos, image and substance, the one and the many, and usual affairs under the frame of stratum structure of existence So, basic understanding on imitation aπS 1S understanding on the ways how existing conditions are related with and communicate with real existence. Plato expects the transformation into imitation skills of describing image faithfully and ideological imitation skills on the basis of proper relationship of dependence with real existence, recovering phantasm or monotonous realistic imitation skills by artists as concrete ways to caπY out ascending transformation to real existence. He accepts imitation skills creating image of real existence as a trustworthy and beautiful imitation by pursuing and looking after order and beauty of symmetry, where artistic works appear from the models. Considering the facts, this thesis views that interpretation of Plato’s imitation as a low class copy of simple appearance is an distortion of his true arts. He lays an emphasis of weakness of aπs and limitation of imitation image, but thought that the ideology of true artist is to recognize lack of copy, but to understand the substance of aesthetic objects at the back of existing condition.

본래적 실존의 삶과 언어 - 조병화론 -

홍용희 ( Hong Yong Hee ) 한국언어문화학회(구 한양어문학회) 2012 한국언어문화 Vol.0 No.47

Cho, Byung-wha is the representative poet who pursuit, enjoy and sing the essentials of the existence in our poetry history. From the time he published "the legacy that wanted to waste" in 1949 to the death in 2003, he published 53 of creation poet books and persistently reminded the true meaning and value of life as a deep emotional reverberation enlightening the essential of existence through the steady and sincere creation activity. These poetry life of Cho seems to be corresponding with the pursuit about "the original existence" of Heidegger. `The original existence` to Heidegger is the existence of itself `as it is`. He suggests the concept of `nothing(Nichts)` as a `bright sight` that start the original existence. Exists can face with the essential of existence when it reached the finality of absence. For example, death can be the opportunity to understand the generality of life. Death is the point of `nothing(Nichts)` that cancel the meaning of realistic value which we had been attached until now at a brush. The point of `nothing(Nichts)` makes us hollow as making disable every relation and meaning that prescribes everyday`s life and revealing the dark abyss. However, the abyss is the clear world that the existence speak to gently. At the time of the `nothing(Nichts)` that every value such as money, honor, family, nation and power has volatilized, the exists can face with theirselves `as they were." The confrontation with the existence is possible with the thought about the `nothing(Nichts).` On the other hand, `non-original existence` that contrast with the `original existence` is the form of ordinary human who lost their own figure and concentrated with the things in front of their eyes. According to the Heidegger`s narration, this is the human`s figure who disperse to the present at that time, losing their past and delaying to the future. The poetic life of Cho denies the `non-original existence` that is sunk in the everyday life and continually shows the aspect of thoroughly holding the `original existence`. To realize the essentials of existence which is inherent with the ordinary situation, he search for the fateful root of human life such as death, love, solitude and nothingness. Through this, he reflectively realize the uncertainty of real life`s desire, attachment, power and reveal the aspect to clearly confront with the portrait of original existence.

칸트의 ‘요청’으로서의 신 존재와 아스퍼스의 신 인식의 문제

김영순 ( Kim Young Soon ) 숭실대학교 인문과학연구소 2017 인문학연구 Vol.46 No.-

본 논문은 칸트의 도덕적 행위자를 위해서 ‘요청’되어진 신의 존재의 한계를 비판적으로 지적하고 야스퍼스의 유신론적 신 존재에 대한 인식을 통하여 초월적 존재로서의 신 존재 가능성을 살펴보고자 하는 것이다. 칸트에 의하면 인간의 인식 범위는 공간과 시간이라는 감성의 형식과 범주를 통하여 마음이 포착한 감각 세계, 인지된 경험 세계 즉 현상계에만 국한 된다. 이러한 칸트의 생각에도 불구하고 전통적인 형이상학자들은 신에 대한 인식이 가능하며, 신이 존재한다는 것은 하나의 참된 인식이라고 주장한다. 그래서 칸트는 신을 이론적으로 인식하려는 노력에 반론을 제기하고 전통적인 신 존재 증명에 대한 비판을 수행했다. 칸트가 신 존재 증명의 불가능성을 주장함으로써 궁극적으로 의도한 것은 『순수이성비판』과『실천이성비판』의 목적을 함께 살펴보아야 가능할 것이다. 칸트는『순수이성비판』에서 형이상학에 대한 제한과 부정을 통한 초월자에 대한 인식 불가능성을 규정한 것은 당위적인 것에 대한 형이상학 즉 도덕형 이상학을 세우기 위한 선행 작업이라 할 수 있겠다. 칸트에게 신의 존재에 관한 증명은 전적으로 이성 사용에 관한 문제였고 새로운 형이상학을 건설하고자 했던 그에게 이것은 다루지 않을 수 없는 불가피한 문제였다. 왜냐하면 그가 밝힌 대로 칸트의 형이상학은 자유, 영혼불멸, 신에 관한 체계이기 때문이다. 칸트는『순수이성비판』에서 현상계의 영역을 넘어선 문제들 즉 자유, 영혼불멸, 신의 존재를 실천이성의 영역으로 넘기면서 인간의 도덕적 삶을 가능하게 하기 위한 조건으로 신을 ‘요청’하였다. 칸트는 인식세계의 신은 알 수도 없고 증명되어 질 수도 없다고 하여 신 존재를 ‘요청’의 문제로 귀결하였다. 야스퍼스는 이와 같은 칸트의 신관을 극복하기 위해 유신론적, 철학적 신앙을 전개하였다. 야스퍼스에 따르면 실존을 가장 잘 해명해주는 것은 죽음 고뇌, 투쟁, 책임 같은 ‘한계상황’이다. ‘한계상황’ 가운데 죽음이야말로 인간의 현존재에게는 결정적인 종말이 되고 실존에게는 초월자 앞의 본래적 자기에게로 비약할 수 있는 가능근거가 된다. 한계상황에서 부딪히는 한계는 우리 자신의 힘으로부터 유래되는 것이 아니다. 그것은 그 한계를 만든 어떤 초월자를 암시해 준다. 야스퍼스에게 있어서 이 초월자는 실재로서 인식되어지지 않고 다만 언표 될 뿐이다. 이것은 절대로 대상이 될 수 없는 어떤 숨어 있는 존재이다. 이 참된 존재로서의 초월자를 향하여 나아가는 것이 형이상학이다. 이 형이상학에 있어서 가장 중요한 방법은 ‘암호 독해’이다. 모든 지식과 모든 철학이 좌절할 때 비로소 초월자의 암호를 해독(Chiffrelesen) 할 수 있다. 칸트의 철학이 기여한 바는 철학사 전체를 통틀어 무시할 수 없는 영향력을 가지고 있는 것은 사실이다. 그러나 그에 대한 철학적 입장이 종교를 바라보는 시각에 있어서는 나름대로 한계를 가질 수밖에 없었다. 특히 그의 도덕적 신앙을 통해서는 초월적 존재와의 접촉을 결핍하게 만들었고 인간의 실존적 삶의 변혁을 약화시키기에 충분하였다. 그러므로 지금은 다시 유신론적 실존철학을 통한 신 인식에 대한 가능성을 살펴보지 않을 수가 없게 되었다. 실존의 위기, 삶의 총체적 위기 앞에서 단지 도덕적 행위자가 되기 위한 실천적 ‘요청’으로서의 신이 아닌 저편에서 이 세계를 향해 꿰뚫고 들어오는 계시로서의 철학적 신앙이 절실하게 요구되기 때문이다. 칸트의 ‘요청’으로서의 신 존재와 신 인식의 한계는 아래로부터의 초월적 존재에 대한 실존적, 도덕적 해명이라면, 그것을 넘어서 위를 향한 초월적 존재에 인식과 실천은 이른바 계시적 해명이라고 말할 수 있을 것이다. 그런 의미에서 도덕적 삶의 세계가 더 성숙되기 위해서 이제 철학은 야스퍼스가 말한 것처럼 계시에 직면한 철학과 실존을 더 깊이 해명해야만 하는 과제가 주어졌다고 볼 수 있다. This article aims at pointing out the limits of God’s existence which is ‘postulated’ by Kant’s moral performer, and thinking about the possibility of God’s existence as transcendental being through Jasper’s theistic understanding of God’s existence, and further thinking about the possibility of a transcendental argument in the field of the study of God’s existence. According to Kant, the range of human cognition is limited to the world of experience’, the phenomenal world, and the world of senses which is conditioned by time and space. Despite of Kant’s theory, traditional metaphysicians argue that cognition of the existence of God is possible, and also that it is the one true realization that God exists. That’s why Kant opposed the idea of understanding the God theoretically and had a critical view of the traditional demonstration of God’s existence. Kant’s ultimate goal, when he argued impossibility of the demonstration of God, must be considered using both the Critique of Pure Reason and the Critique of Practical Reason. Kant’s regulation of the impossibility of understanding transcendental being through limitations and denial of metaphysics in the Critique of Pure Reason was the groundwork to set typical metaphysics which leads to moral metaphysics. For Kant, demonstration of the existence of God was all about ‘using reason' and as one who wanted to establish new metaphysics it was an unavoidable problem. Kant states metaphysics as a structure of freedom, soul and God. In the Critique of Pure Reason Kant ‘postulated’ God as a condition to make humans moral when he argued that there is freedom beyond the phenomenal to the field of practical reason. Kant concluded his theory of ‘God’s existence by 'postulate' since there is no chance of knowing and proving God’s existence in the world of cognition. Jaspers developed his theism of philosophical faith to overcome Kant's religious point of view. According to Jaspers, it is ‘Grenzsituation’ like death, agony, strife and responsibility which explain the best existence. Death at the ‘Grenzsituation’ is indeed a decisive end of a human being and it’s a possible foundation to breakthrough to primarily self in front of transcendental to the being. The limitation that we face at the ‘Grenzsituation’ does not come from our internal mind. That suggests a transcendental being who made that limitation. To Jaspers that transcendence is not recognized as reality but just as a statement. It is a true existence which is hiding and cannot be an object ever. Questioning true existence transcendence is metaphysics. The most important way to see metaphysics is called solving a cipher’. Not until all knowledge and all philosophy is abandoned we can truly ‘chiffrelesen’(solve the cipher). Kant’s contribution to philosophy is simply undeniable through entire history of philosophy. However, Kant’s way to interpret religion unavoidably confronting a limitation. In particular, he based the lack of communication between human and transcendental being on his moral-religion and also discouraged a change in human existence. Therefore, now we must give some thought to the possibility of understanding God through theistical existence philosophy. Since not just God is ‘postulated’ to become a moral performer in the situation of the existential crisis and the crisis of our entire life, philosophical and religious revelation is strongly needed to come from the other side of the world to this side. Kant postulated God existence and limitation of the understanding God is a moral explanation of transcendental being from the bottom. Beyond and toward transcendental existent understanding and practice could be a revelation explanation. In that sense, to mature the world of moral life, philosophy now has an assignment to explain the philosophy which confronts the revelation and existence more thoroughly.

김승희 시에 나타난 상징과 실존의 양상

이지원 ( Lee Ji-won ) 영주어문학회 2017 영주어문 Vol.37 No.-

본고는 김승희 시에 나타난 상징과 실존의 양상을 살피는 시도이다. 김승희는 인간존재의 근원에 파고들어 한계상황을 통찰하고 그 한계상황이 야기하는 존재의 결핍을 실존의 방식으로 극복하고자 노력하였다. 이때 상징이 생성해내는 시적 긴장과 의미 구조는 실존의 양상을 다양하게 보여주는 시적 방편이면서, 개성적인 시 세계를 구축하는 원동력으로 기능한다. 김승희 시를 구성하는 핵심 고리로서 ‘상징: 실존 양상’의 관계는 ‘죽음 충동: 기투(企投)’, ‘은폐된 자아: 실존에의 비약’, ‘치유: 실존적 사귐의 지향’으로 대별된다. 첫째, ‘죽음 충동’은 ‘기투’의 실존방식과 긴밀히 결부돼 나타난다. 김승희는 죽음이라는 한계상황 속에 자기 존재를 던짐으로써 현존재를 초월한 실존방식을 추구 하였다. 죽음을 통과해야만 얻는 새로운 삶, 통과제의 성격을 띠는 이 기투의 역설은 김승희가 죽음 충동을 빈번히 시 안에 장치한 이유를 잘 설명해주는 지점이다. 요컨대 기투는 현존재를 탈피하기 위한 시적 모색이라 할 수 있다. 둘째, ‘존재가 은폐돼 있다는 각성’은 ‘실존에로의 비약’을 추동하는 계기이다. 또한 한계상황은 시인으로 하여금 은폐된 존재를 각성하게 하는 직접적인 동기로 기능한다. 은폐된 존재의 내부에서 실존에로의 비약을 감행한다는 것은 실존의 궁극, 즉 ‘본래적 자기’를 개현하려는 시도라 할 수 있다. 실존에의 비약은 곧 실존의 시적 실천을 의미한다. 이때 도약은 은폐된 자아가 실존으로 비약하는 데 중요한 상징적 도구로 나타나는데, ‘은폐된 자아/실존에의 비약’의 상징 구조‘는 추락/도약’의 대립 구조를 토대로 한다. 셋째, 김승희는 현존재를 한계상황에 병든 존재로 진단하고 시적 치유를 통해 ‘실존적 사귐’에 진입하고자 하였다. 타자를 진정으로 수용하는 실존적 사귐에는 ‘나’와 ‘타자’를 분별하지 않는 서로에 대한 연대 의식이 전제된다. 그러므로 실존적 사귐은 폐쇄적 실존 방식을 넘어서서 사랑을 매개로 한 현실적 실존, 즉 실존의 사회성 실현이라는 지향점으로 나타나는데, 이 모두는 고립되고 파편화된 세계를 복원하고자 하는 시적 노력이라 할 수 있다. 이처럼 김승희는 인간존재에 수반하는 근원적인 한계상황에 대한 통찰은 물론, 그 한계상황을 돌파할 수 있는 실존에의 지향을 상징의 미학으로써 형상화하였다. 이에 따라 나타나는 김승희 특유의 시세계는 우리에게 진정한 삶의 존재방식을 반추하게 한다는 점에서 그 가치가 있다. This paper is an attempt to study various aspects of symbol and existence which are appeared in Kim Seunghee’s poems. The poetic tension and the semantic structure that symbol generates operate as a poetic method variously showing aspects of existence and a driving force building poet’s own creative poem world. Kim Seunghee had an insight into a limit situation by digging into the origin of human existence and tried to overcome it in the manner of existence. The relationship between symbol and existence aspect can be classified into the relationship between death drive and Entwurf, the relationship between hidden ego and jump into the existence, and the relationship between healing and pursuit of existential fellowship. First, the death drive adopts the existence method of Entwurf. This reflects the thought of the poet that present existence cannot achieve real existence in the present. Therefore, it is natural for Entwurf to show a characteristic as a rite of passage. Second, the understanding that the existence is hidden is an opportunity to aim for jumping into the existence. Also the limit situation serves as a motive to understand the hidden existence. Executing jump into the existence within the present existence is an attempt to aim for the original ego. Third, the healing that is a manifestation of coexistence consciousness accepting and recognizing others pursues existential fellowship. The poet sends us a message that the existing method of a faithful community can be finally realized by present existence accepting each other as they are and going into existential fellowship. Kim Seunghee aesthetically embodied the insight into original limit situation involved by human existence and the pursuit of existence that can breakthrough the limit situation. Therefore, the unique poem world of Kim Seunghee is meaningful in that it make us to ruminate on our existing method of true life.

폴 틸리히의 신학에서 본질, 실존, 그리고 생명의 체계

남성민 연세대학교 신과대학 2008 신학논단 Vol.53 No.-

The purpose of this study is to show the ontological system of analysis on human existence in the theology of Paul Tillich. He analyzed human predicaments in the ontological frame of essence, existence, and life. According to this frame, Person has essential finitude, existential estrangement, and the ambiguity of life as the human predicaments, In this article, I attempted to demonstrate the system of the essence, existence, and life. In first, there is the double relationship of participation and transcendence between human being and Being itself. Thus, in this condition, the ontological question, the question of being is possible, and a existential person can ask and answer. Second, existential person is restricted by non-being, and this restriction is the finitude. Non-being that happens ontological question is divided into absolute non-being(ouk on) and relative non-being(me on). Ouk on is equal to the Being itself on that everything is ground, because both absolute non-being and being itself have no limitation and concrete contents. Me on is the discontinuity between what it is, what it should be and what it actually is. The finitude of human existence is conditioned by these non-beings. Third, this finitude is the essence of human existence. But essence is not a actuality but a potentiality of being. Essence is relative non-being, the potentiality of being, and existence is the actuality of being. There is discontinuity between essence and existence, potentiality and actuality. This discontinuityis the estrangement. Fourth, essence, existence is not concrete but abstract, In the movements of human‘s concrete life such as self-integration, self-creation, self-transcendence, essence and existence are mixed, not divided perfectly. So life is ambiguous. Tillich‘s ontological system of Analysis on human existence is based on christological doctrine of humanity. He divided the areas of good creation and of fallenness. Person experiences the divine, and asks the question of salvation. This question is the ontological question. Tillich’s analysis on human predicaments -essential finitude, existential estrangement, and ambiguous life- is not the theoretical question, the question of "asking about", but the existential question, the question of "asking for" Thus, We should interpret the analysis of human existence in the light of salvation.

대승불교에 있어 출생과 죽음의 과정에 대한 記述

문상련(Moon Sang-Leun) 불교학연구회 2006 불교학연구 Vol.15 No.-

  The five components (五蘊, five Skandhas), as they exist between the two stages of death and rebirth, are called "intermediate existence(中有)." It has not yet arrived at its destination; therefore, one cannot say yet that it is born. After the stage of death and before the stage of birth―that is, in the interim between the two― there arises an existence, manifesting a body in order to move toward where it will be reborn. This "intermediate existence" is also called Pudgala, Gandharva or ?laya-vij??na.<BR>  The five components of the interim body, however, differ from those which formed the individual while he was alive. When the five components are mentioned in regard to an intermediate existence, they seem to indicate the latent energy of the five components which will manifest themselves in the next existence.<BR>  From the standpoint of Mahay?na Buddhism, we may say that life after death exists in the state of Emptiness or non-substantiality, dissolving back into the great cosmos and flowing together with the cosmic life. To employ the terminology of the Consciousness-Only school, the "interim body" is in fact nothing other than the ?layaconsciousness, the framework of individual existence which transmigrates from one lifetime to the next, containing within itself the potential for all physical and mental functions in the form of "seeds."<BR>  In the after-death process, the subjective "self" of each individual existence is acted upon by the seeds, especially the karma-seeds, contained in its ?laya-consciousness. In other words, while being merged with the cosmic life, the "interim body" or subjective self experiences the latent force of its karma―and other seeds, and while receiving suffering or pleasure, perceives a variety of images.<BR>  From the Buddhist viewpoint, the emergence of the ?layaconsciousness― that is, the emergence of life from the latent or intermediate-existence phase―is regarded as an essential condition. Buddhism accordingly sums up the conditions necessary for rebirth as "the union of the three factors."<BR>  Here the "three factors" are defined as the sexual union of the parents, the proper functioning of the monthly cycle, and the emergence of the interim body from the intermediate-existence phase. Moreover, in order for these three factors to unite, there must be no physical disorder that would interfere with pregnancy, and an affinity must exist between the karma of the parents and the karma stored in the ?laya-consciousness of the life in intermediate existence.<BR>  Because the merit and wisdom of bodhisattvas is so highly developed, when they wish to enter the womb, they have no perverted thoughts, and are not seized by licentious desires. Wheelturning kings and pratyekabuddhas have merit and wisdom, but it is not developed to the highest extent. Therefore, when they enter the womb, though they have no perverted thoughts, they are nevertheless seized by licentious desires.<BR>  The many classes of living beings in this way arouse perverted thoughts and enter the mother’s womb. Only the bodhisattva, when he would enter the womb, correctly discerns his father as his father, and his mother as his mother. Moreover, he arouses filial love toward his mother, and by its power enters into her womb.<BR>  For one who obtains wisdom, practices to be born in the Pure Land and establishes the state of Buddhahood in this lifetime, after death, there is no wandering through intermediate existence. Past the moment of death, that person is immediately welcomed by all Buddha’s, bodhisattvas and benevolent deities, and escorted by them to the Pure Land of Eagle Peak. "The Teachings Affirmed by All Buddha’s through Time," expresses this with the phrase, "[He] attains rebirth of the highest kind in the Land of Tranquil Light."

"되어 옴" 안에 있는 인간

홍순원(Soon Won Hong) 한국기독교학회 2004 한국기독교신학논총 Vol.35 No.-

The Problem of human cloning builds a conflict situation, which includes at once positive value and negative one. Some scholars will develop the positive value and another insists that the negative value should be removed. But, first of all, the ultimate goal of human cloning should be approved for the purpose of ethical and scientifical inquiry. It consists of a borderline situation, because it is so complex and complicated fact which contains the problem of human rights, of parenthood and social affairs, etc. The Problem of human cloning opens a new dimension, which cannot be dealt with traditional metaphysics and ethics. The traditional metaphysics and ethics are based upon the paradigm of substance. Human cloning is concerned with the genesis of being, while the paradigm of substance treats the relation of beings. I will try in this paper to approach the problem of human cloning through the paradigm of process. Processethics provide the ultimate goal, with which the human cloning is ethically dealt. It includes the genesis and vanishment of being in the category of ethics. Processethics extends the concept of Existence. Existence is not static but dynamic. It means not completion but becoming. Existence indicates the process of selfrealization and in this process the human embryo has the character of existence. In the process of becoming human existence has continuity to the Existence of embryo and the embryo holds the dignity as personal subject. In this aspect the ethical problem, that human cloning causes, consists in the fact that it perverts the process of selfrealization of personal existence. In processethics existence maintains the character of relationality and thus if the becoming of existence is perverted, then is the reality itself. The biblical view upon the becoming of existence is caused by the alteration of God`s will. Then the becoming of existence can be found in the dialectical tension between judgement and grace. Processethics reflects the becoming of existence in the perspective of creation. The reality of creator, which defines the process of human existence, is the central meaning of creation. In the perspective of processethics does the becoming of embryo imply the process of selfrealization, which occurs in the personal existence. For this reason destroys the human cloning the individuality(individe - ability) of human existence. This can be proved in three ways. First, human embryo has Potentiality to the human being. The potentiality means her that the future actualizes itself in the present. Second, human embryo has continuity to human being. This means that there is no borderline between the two. Finally human embryo identity with human being. Human cloning objectifies the subjectivity of embryo and in this respect divide one personal existence into two different beings. As a result, the individuality of embryo, which means cannot be divided, is destroyed.

유치환 초기 시에 나타난 실존의 양상

이지원 한국언어문학회 2014 한국언어문학 Vol.88 No.-

In order to explain schematically about diverse aspects of the existence that Yu Chi-Hwan's early poetry shows, this paper utilized the concept of Grenzsituation and transcendental being as a methodological framework which are main ideas of Karl Jaspers. The focuses of this writing were what types of aspects as a response or reaction of the poet to Grenzsituation and transcendence were presented in his poetry and what were the ultimate meanings of these aspects. Although the Grenzsituation of death and mental pain is what left the poet in deep anguish, ironically, it performed a critical role that made him live as an existentialist with transcending himself. This paper examined concretely his poetic responses to this Grenzsituation and tried to interpret the relationship between the anguish such as compassion, futility, and sorrow which were the poetic subjects revealing those responses and the existence as the consciousness of existence. Also, the contradiction which many disputants have indicated as the feelings between love and hate or the collisions between compassion and volition in Yu Chi-Hwan's poetry was explained in a new way as it was a phenomena caused by collision between the present existence in Grenzsituation and the self being conscious of existence. It was examined that the self-torture in Yu Chi-Hwan's poetry, a poetic response or reaction to feelings of guilt and Grenzsituation of struggle, appeared as poetic practice toward the existence. Especially it was a distinct feature that the self-torture in his poetry took a method of self-experimentation. The poet adopted ordeal as a main expedient to give a jump up to the existence to unstable himself under Grenzsituation. Noting that there were some metaphysical feelings of guilt in the root of his self-torture, the seeking of existence in this paper was used to explain that the texts of self-torture are results of inner conflict between becoming free from guilt and attempting the existence. This writing took a notice that the self-transcendence in Yu Chi-Hwan's poetry was aimed at becoming the existence through transcending Grenzsituation of the present existence. The existence of Yu Chi-Hwan appeared as one returning back to the purest and true self. Therefore, the direction of the transcendence in Yu Chi-Hwan's poetry moving toward the most original self had an introversion characteristic. Then Yu Chi-Hwan revealed symbolically the secret code of transcendental being in his poetry. Interpreting these symbols, this paper tried to explain the relation between the self-transcendence and the existence as the return to the self-transcendence and the original self. The aspects of the existence examined in this paper became a basic framework to know his sense and method of the existence. Those aspects examined as the anguish of the present existence and the consciousness of the existence, the seeking of the existence through self-torture, and the return to the self-transcendence and the original self are the results of his continuous searching for ultimate intention point of self existence.