Bergson 의 공간이론

최우원 서울대학교철학과 1982 哲學論究 Vol.10 No.-

Arrow Raradox 와 시간이론

최우원 서울대학교철학과 1981 哲學論究 Vol.9 No.-

아시아 공동체 철학회 소개

최우원 대동철학회 2005 大同哲學 Vol.32 No.-

미래 세계 전망과 철학의 대응

최우원 대동철학회 2004 大同哲學 Vol.26 No.-

교육 정책의 구조 연관에 대한 지식학적 논의

최우원 대동철학회 2001 大同哲學 Vol.13 No.-

지식학의 관점에서 오늘날 한국의 교육정책과 그것을 이끌어 가고 있는 지식문화를 살펴보면 이중의 문제구조가 얽혀 있음을 알 수 있다. 한편으로는 현대 과학기술사회의 인식론적 한계인 실증주의에 갇혀 정책적 사고가 피상적인 일차원의 수준에서 맴돌고 있고, 다른 한편으로는 그 본질에 있어 전근대적인 은폐된 이익과 권력의 구조가 이러한 피상성을 틈타 기득권의 타성을 끝없이 확장하려 함으로써 교육과 사회의 전반적 발전을 가로막고 있다. 오늘날 우리사회의 지식문화 속에서 해체론을 비롯한 탈근대의 논리는 사회적인 뿌리를 상실한 채 수박 겉핥기로 흐르고, 실증주의류의 근대성은 존재와의 본질적인 연관을 망각함으로 인해 일차원의 획일성을 강요하고 있으며, 보이지 않게 자신을 은폐한 봉건적 이해구조는 여전히 소수의 이익을 위해 다수를 희생시키고 있다. 예를 들어 수도권과 지방이라는 봉건적인 정책 틀에서 볼 수 있는 바와 같이 시대적인 방향성을 상실하고 역행의 모습까지 보이고 있는 교육정책의 사회적인 구조 연관을 읽어내어 올바른 방향으로 이끌어 가는 것은 우리 사회의 한 차원 높은 발전을 위하여 철학계가 우선적으로 해야 할 의무이다. 문제의 구조를 인식하는 것은 문제를 해결하는 첫걸음일 것이다. 우리가 오늘날 한국의 교육정책에 대하여 가장 심각하게 우려하고 있는 것은 이러한 구조적 문제에 대하여 인식 자체가 없다는 사실이다.

Philosophy of Essential Integration as the Basis of Global Development: Buddhism and the World Community

최우원 동아시아불교문화학회 2014 동아시아불교문화 Vol.0 No.18

Today’s World Community is searching for the spirit of integration in a new dimension of Being. Between different civilizations, between different religions, between science and religion, between man and nature, between technique and humanity, etc., our age calls for a true philosophy of Being capable of leading them into an essential integration, ceasing the conflict. To avoid past fallacies of superficial modern reason, committed by the West and later by Asian countries also through imitation, each country should establish the strategy of social development in this dimension. It is certain that post- modernism approaches this dimension with its merits resting largely in its auto-critique of western civilization. But there is a far distance between auto-critique and positive ability of essential integration. We find this ability at the bottom of the Asian culture, in the Awakenings of Buddhism, Islam, and Taoism. To harmonize social development and tradition, we need a new philosophical dimension of Being. Contemporary metaphysics influenced by those Awakenings shows us the opening of this new dimension.

존재사유를 통하여 본 아시아 공동체로의 길

최우원 대동철학회 2002 大同哲學 Vol.19 No.-

세계사의 흐름 속에서 볼 때 아시아 공동체는 이제 역사적인 필연성으로서 떠오르고 있다. 자연과 인간의 조화를 통하여 인류 존속의 가능성을 확보하고 이질적 문명들의 상생적 관계 창출에 의해 인류 공동체로의 길로 나아가기 위하여 우리는 근원적 착각으로부터 비롯된 존재 망각을 극복하여야 한다. 원천적 존재 개념의 회복은 착각과 편견, 타자를 배려하지 않는 좁은 이기적 이익의 체계 속에 갇혀 있는 배타적 문명들을 인류 공동체의 새로운 장에로 이끌어 갈 수 있는 가능성을 열어 줄 것이다. 심오한 존재 이해의 정신적 문화가 오랜 역사적 과정을 통해 사회적 삶 속에 깊이 스며들어 있는 아시아의 문화적 전통이 오늘날 새로운 의미와 가치로서 빛날 수 있는 것은 이러한 맥락에서이다. 이제 이러한 논의를 이끌어 가기 위해 오늘날의 철학은 통상적이고 타성적인 인식과 태도를 근본적으로 바꾸어야만 한다. Endangered by the ecological destruction and the possibility of nuclear war which make us doubtful about the survival of mankind in the future, our present situation on earth demands us to change our way of thinking and living fundamentally. Between nature and man, between man and man, the new vision which can open the higher dimension of existence, ceasing the attitude of treating others only for the purpose of instrumentalization and domination, should be introduced. This means that the techno-scientific civilization of the West has reached to its limit. Where can we find the possibility of overcoming the limit of the western civilization to ensure the survival of mankind on earth? To see the origin of the problem we should disclose the fundamental confusion, hidden in the root of the western rationalism, between the essence of being and its instrumental artifact. The rationalism, in spite of its contribution to scientific civilization, has been led, by this confusion, to the state of self-deception in metaphysics and epistemology. Following such a reverse way, it was alienated from the essence of being and existence. We should see that the spatializing habit of intelligence underlies the confusion of the western rationalism. Its tendency of the unlimited reduction does not permit the qualitative differences. So the western tradition of the philosophy of identity has always played the role of excluding, dominating, and oppressing the heterogeneous others. And as the intelligence is an instrumentalizing function, it looks the world only from the standpoint of utility and interest. Its concern is only to utilize, not to penetrate into the essence of being to sympathize. On the level of intelligence, the essence of being remains invisible. Intelligent thinking is suitable to the analysis of the inert matter, not to comprehending the nature and the meaning of life. In the form of mechanism, it understands the nature of life in the reverse way. So the way to the true human community is not open to the eye of the intelligence mechanizing and treating everything only as a means. This is the tragedy of the western civilization which declines in the direction of uniformity and mechanical inhumanity, in spite of its exterior material prosperity. In its history the power politics has echoed to the philosophy of identity. The West has not made it compatible with its heterogeneous neighbours. The true human community starts from the attitude of comprehending, sympathizing and harmonizing with others. In it, the variety and the heterogeneity cease to be the cause of the conflict and the war, becoming the expression of the spontaneous creativity from the spring of life. The possibility of such a progress depends on how profoundly can we penetrate into our real selves, following the internal intuition. The philosophical intuition gets over the limit of the intelligent thinking. It sees to see, not to utilize. It knows that the frame of intelligent thinking tends to spatialize the world artificially following the interest of utility. So the intuition, overcoming the superficiality of intelligent thinking, tries to arrive at the deeper essence of the reality itself. The Buddhism has taught that the ultimate essence and meaning of being are the charity and the love. Such an awakening, held in common in society, will be able to overcome the conflict and the war in religion and politics. The teachings of Confucianism can be understood in the same context. The origin of Confucianism is the humanism and the pursuit of peace. The confucian values like benevolence, righteousness, courtesy, wisdom, faithfulness have the more importance in the techno-scientific society which, under the influence of the capital, becomes more and more a desolate mechanical situation of existence. The Taoist way of life has given the first value on the harmony with the nature. The Taoist tradition gives the warning to the monistic absolutism, immanent in the intelligent thinking, which reduces any various being to one principle. This trend of philosophy of identity, characteristic of the western rationalistic tradition, is only an artificial vanity in the eyes of Taoists. We know that such a philosophy of identity has excluded the others heterogeneous to it. That is why the western civilization became a sort of closed society. From a closed rational society like that of the West, we cannot find the true vision of the community for all mankind. These reflections show that the asian cultural tradition of the Buddhism, the Taoism, and the Confucianism can open the way to the true community of all mankind. Now, the Asian Community rises as the historical necessity. The high spiritual heritage, the sympathetic solidarity, the union of abundant personal, material, technological resources will be able to raise the Asian Community in the level which excels that of EU and NAFTA. This Asian Community, if realized, can play a role of making peace between the Islamic world and the West. It is not difficult to see that the clash between civilizations in nuclear age will lead to total destruction of earth. So in international politics the logic of power of the West which has no other objectives than domination should be abandoned. Instead of it, the wisdom of mutual dependence between man and man, between nature and man, should be preached as the basic attitude of living. The philosophical intuition into our deeper real selves will open the way to this wisdom. We have seen that, in the long history of Asia, the Buddhist meditation on the true meaning of the being, the life, has given the foundation of peaceful coexistence of societies. Through its cultural tradition of harmonizing with the heterogeneous others, the Asian Community will open the true way to the community of all mankind. The asian philosophical tradition has always taught that we should not treat others as a means only, but as an end in itself. For the progress of such an advanced historical field we should change the paradigm of philosophy with the new vision of the Asian Community.

H. Bergson에 있어 개체성과 유기적 조직의 문제

최우원 釜山大學校 1994 人文論叢 Vol.45 No.1

생물학적 인식론의 철학적 기초

최우원 釜山大學校 1993 人文論叢 Vol.43 No.1

H. Bergson 의 인식 이론

최우원 서울대학교철학과 1984 哲學論究 Vol.12 No.-