휴머니즘과 實存 = Humanism and Existence

다국어 초록 (Multilingual Abstract)

Man is the central problem both in humanism and existential philoscphy. And existential philosophy represents a main current of modern philosophy.
This paper is concerned with humanism within existential philosophy with special reference to tile way of dealing with and seeking humanism in our time.
Historically, there have developed various types of humanism. Despite its diversification, the fundamental characteristic of humanism is to liberate humanity from the state of being distorted and oppressed during a historical transition in which humanity is distorted and oppressed, there by working toward a new formation of humanity.
We often say that history is created by man and that n)an is created by history. Distortion and oppression, from which humanism seeks liberation, is an aspect made by history; a new formation of humanity can be regarded as aspect of creating history. From this standpoint, the essential nature of humanism can be asserted to lie in ‘historicallity’.
In addition, the present study examines two contemporary existential philosophers-Sartre and Heideggar-with regard to their philosophical viewpoints on humanism. Sartre takes an all-out atheist's position by saying that existence comes before real substance. Thos he takes the view that out of complete nothingness man makes his own choices and decisions, and take action by and for himself, thus forming himself with freedom. The subject of this freedom, maintains Sartre, constitutes human existence.
According to this version of Existentialism, man is the only ‘legislator’, transcending himself toward the realization and liberation of himself in order to become human-like. In other words, Sartre's humanism, which is labeled as Existential Humanism, views that man is his own ‘legislator’, putting special emphasison man's absolute subjectivity dominating his whole being. Thus his is ‘Humanism with man the master.’
In contrast, Heidegger takes the view that humanity lies in man's nature and attempts to prescribe man's nature by the concept of Ek-sistenz. According to Heidegger, man, thrown into the truth of being by being, serves as a ‘shepherd of being’ awaiting the dawn of the truth of being. For Heidegger, man is no master over himself, hut man is considered in relation to the truth of being within the proximity of being. This is Heidegger’s view on humanism and his concept of true metaphysics as well.
The two philoscphers have thus pursued quite contrastive directions of humanism. In short Sartre's view is man-centred based on the concept of man as his own legislator, whereas Heidegger's is based on being itself, regarding man as a ‘shepherd of being.’ Sartre's humanism seems to be closely related to that of contemporary spirit since Renaissance, while Heidegger's seems to be very akin to that of the Medieval Ages.
Berdyaev and Jaspers are in the similar position in this respect. That is, the former argues for the return to ‘a new Medieval Age, while the latter emphasizes religious faith with reference to existence and ‘tracsendentalists. The position of tile latter represents the predominant thought in contemporary Europe.
The Orient has a long history in this type of humanism. For this reason, one may advance an argument to the effect that contemporary European humanism is approximating to the traditional Oriental humanism.

목차 (Table of Contents)

• 1. 序言
• 2-1. 휴머니즘의 語義
• 2-2. 휴머니즘의 本質
• 3. 第二章 Sartre와 Heldegger의 휴머니즘
• 4. 第三章 휴머니즘과 現代
• 5. 結語