存在와 存在者 : 存在論批判 = "Being"and "Thing"(Seiendes)

다국어 초록 (Multilingual Abstract)

(1) The term "Being" means 1) existance life, 2) That which exists etc,and it also includes reality, existence, entity, substance, actualily, etc., But we must distinguished between "Being" and them. I will explain that "Being" is "participation" or "relation"
(2) The term "Being" is distinguished bu general philosophers. For instance, in Parmenides, "The absolutely real is Being.", for Heracleitos, "Being is not-being", in Aristoteles, "Being is by nothing more real than nothing", in Hegel, "Being is indeterminate directness (Das Seyn ist das unbestimmte Unmittelbare)", in Heidegger, "Being is that which cannot catch as thing ("sein" kann in der Tat nicht als Seiendes begriffen werden.)". Thus the term "Being" makes difference in every philosophers.
(3) Simply, the term "is" is meaningless. For instance, The tree "is"; The mountain "is". Because "is" is not "Participation" or "Relation". But 'The tree "is" on the mountain', 'The fish "is" in the sea'; this "is" is "Participation" or "Relation". The term "Participation" has two kinds, 1) affirmation, 2) negation; affirmation disignates with "is", negation express with "is not".
(4) The most philosophers studied "Being", but they are confused as to the distinction between "Being" and "Thing"(Seiendes).
For intance, in Thales, "water" is a first principle of all things, and water is moistnature; he abstracted the moist natures.
Aristoteles studied Being and Substance, but he confused Being and Substance. For, he said that "now there are three kinds of substance. One is sensible (and may be either eternal or perishable; the latter, e. g. plants and animals, is universally recognized); of this we must apprehend the elements, whether they are one or many. Another is immutable, which certain thinkers hold to exist separately, some dividing it into two clsses, others combining the Forms and the objects of mathematics as of this nature".
After Aristoteles with Descartes, substance or real Being is God, because Descortes said that "we discover in our minds the idea of God, or of an all-perfect Being, we have a right to inquire sourese whence we dercive it; and so immense as to render it quite certain that we could only derive it from an all-perfect Being; that is from a god really existing".
In Spinoza, he said that "Besides God substance can be more conceived". In Kant, substance is "Idee". For Hegel, substance is the cause of itself or of an all-perfect Being (God). In Heidegger, Being is presence (Dasein) or existence (Existenz). Thus nearly all philosophers confused Being and Substance (Thing).
(6) "Being" (Sein, on) is "participation" (or "Relation") between "Thing" and "Things" "Thing" is "the things which actually exist (Seiendes, onta): as a stone, a plant, a man, etc. For example, "I see a stone" "X is Y", mean that ""I", "stone", "X", "y" are "Things" and "see" "is" are "Being".

목차 (Table of Contents)

• 1. 序 言
• 2. 存在의 意味
• 3. "있다"의 여러 모습
• 4. 哲學者의 誤謬
• 5. Aristoteles의 存在論
• 6. Aristoteles 以後의 存在論
• 7. 近世에 있어서의 存在論
• 8. 存在와 存在者
• 9. 結 語