사용자:Lsjgyi/연습장

This is a Korean name; the family name is Lee (李). The letter “L” is silent.

Lee Sujeong (korean: 이수정/i: sudʒʌŋ/; born April 25, 1955) is a korean philosopher and poet. He is one of the representative Heidegger-specialist in Korea. He is also known through his person-centered research of history of western philosophy and the value-centered research of Confucius. Lee compiled the thoughts of Confucius, Buddha, Socrates, Jesus as “ultimate philosophies”. He developed his unique phenomenological philosophy about ‘Bonyun’(Being apriori), ‘Life’, ‘Things’, and tried to narrow the gap between philosophy and general public through his “essay-type philosophy”. As a poet Lee released many pure and philosophical poems written in simple expression. Since 1987 he is a professor of Changwon National University.

Education and Career

Lee attended Attached middle- and high school College of Education Seoul National University. After leaving school, he studied philosophy at Konkuk University in Seoul, gaining his BA degree in 1979. In 1980 he was awarded a japanese government scholarship to study at the University of Tokyo, and from there he received an MA degree for a thesis entitled "A Study on Being apriori: a phenomenological attempt" in 1983 and published later(in 2011) as a book. At the same university he obtained a Ph. D degree in 1990, with a thesis on Heidegger’s Philosophy supervised by Jiro Watanabe. Lee names Gwanghee Soh and Jiro Watanabe as his two most important mentors.

Two times(1990 and 2002), he was a foreign researcher at the University of Tokyo for a year. He was also a guest professor at the Heidelberg University in 1993/94, and at the Freiburg University in 1997/98. In 2013 he studied Heidegger’s philosophy at Harvard University as a visiting scholar for a year. During this period he was also president of HKFS(Harvard Korean Fellow Society). From 2000 Lee was president of the Heidegger-Society in Korea for two years. And during the same period he was also director of the Institute of Humanities Changwon National University. From 2011 he was dean of the College of Humanities (and the Supreme Academy of Humanities) of the same university. In 2009 and 2012 he taught philosophy as a lecturer at the Kyushu University in Japan.

Philosophical Thoughts

Lee’s philosophical concern is divided into several parts: Heidegger’s ontology, Confucius’ axiology, history of western philosophy, philosophy of ‘Bonyun’, philosophy of human life, philosophy of things, essay-type philosophy, ultimate philosophies.

<Philosophy of ‘Bonyun’>

Appreciating ‘research about something’ more highly than ‘research about someone’, Lee attempted to form his own philosophy since 1980’s. It’s first result was the ‘philosophy of Bonyun’, a sort of phenomenological metaphysics. In his book Phenomenology of Bonyun published in 2011, he mentions phenomenality, apriority, mystique, spontaneity, transcendence, necessity, unchangeability, immutability, imperishability, universality, generality, uniformity, variety, diversity and so on as the characteristics of Bonyun(Being apriori). He expresses this concept also in the term of ‘Maryun’(Preparedness apriori). According to Lee, the concrete phenomena of Bonyun are the Being of World, Being of Things, Being of Orders, Being of Time&Space. In addition, Lee discusses the Genesis, Heidegger, Laozi, and Jisung Lee as the examples of human-philosophical concern to this universal phenomenon Bonyun.

<Philosophy of Human Life>

In the Structure of Human Life published in 2014, Lee shows a comprehensive approach to human life. He asks six fundamental questions: 1. Who are we? - the subject of life 2. When is it now? - the times of life. 3. Where is here? - the places of life. 4. What do we do? - the contents of life. 5. How are our lives? - the characteristics of life. 6. Why do we live? - the reasons of life. These questions are simple and somewhat schematic, but indeed they contain almost everything about human life. With these questions Lee tries to establish a “total philosophy, first philosophy, ultimate philosophy, philosophical theory of life, phenomenology of life”. This phenomenology is basically scientific, but it claims to a “new philosophy, easy philosophy, kind philosophy, commonsensical philosophy, soft philosophy, warm philosophy, accessible philosophy, touchable philosophy, understandable philosophy, and cultural philosophy” as well. Especially his concepts ‘language’ ‘meaning’ and ‘world’ are unique. These are quite different from those in the western philosophy including Husserl’s and Heidegger’s world-concept. Lee explains language as ‘mental atmosphere’ ‘social air’ in which our soul breathe, or as ‘humanistic nutrition[nourishments]’ ‘something qualitative’ with which we maintain our social health. According to Lee, the meaning of ‘meaning’ is the ‘impetus, motivation, power to live’ with which we make our lives meaningful. And the world is the place/space/stage of life where we are thrown into with birth, where we grow up, where we compete for benefits or happiness, where we feel joy, anger, sorrow, pleasure, where we experience birth, aging, sickness, and death (the four phases of life), where we meet friends and enemies, where we can find treasures called happiness and can also step on mines called misery, and from where we all have to leave at the end. The world is desolate as dessert, vicious as jungle. It can be a warm place and withal cold place. It can be a beautiful and withal dirty place. It can be an interesting and withal boring place. It contains homes, schools, workplaces, countries, and international society where we maintain our real keen life.

<Philosophy of Things>

In Searching for Philosophy in Things published in 2015, Lee attempts to read philosophical meaning hidden in the various things: ‘sky-color of sky-cloud-rain-lightning・thunder-rainbow-sun-darkness-aurora-moonlight-star-wind-fog-snow-wing, and land-water-riverside-see-fire-stone-rock-forest-tree-root-scent-grass-garden-egg-swallow-apricot flower-butterfly-mosquito-cicada-maple-leaf fall-bear-iceberg, and face-ear-eye-tear-glasses-mouth-nose-hands-footprints-chair-clothes-room-wall-block-door’ etc. It is a lot similar to the methodology of Laozi that tries to read ethical meaning from the being of things. This book is full of philosophical insights, such as ‘ethics of the scent’(Scent conceals its being but reveals its result), ‘esthetics of eyes’(What is good for one’s own eyes, is really good. Something is as much good as good for one’s own eyes), logic of fallen leaf’(Just one fallen leaf informs the fall of whole world), ‘ethics of the hands’(Don't let the left hand know what the right hand is doing) etc. All these are easy but suggestive.

<Essay-type Philosophy>

Since 2013, in the series of books Cafe ‘Philosophy of Life’(2013), Truth Gallery(2014), Searching for Philosophy in Things(2015), Stroll of Thinking(2017), Lee tries to send his philosophical messages to general public through the form of soft ‘essay-type philosophy’. These essays contain many insights about human and world: for example, ‘eyes cannot see themselves. the only way to see them is reflecting them on the outside.’, ‘In one’s interest, hide his real identity. This interest determines his understanding, and this understanding determines his life.’, ‘The quantity of language does’t determine its quality. In some cases, even a couple of words surpass 100 books.’, ‘A veritable language shall meet ears to hear it someday and somewhere.’, ‘Almost every fame is written on the sand. Only very rare names could be carved on the rock, and endure the weathering of history.’, ‘Every Step of human has its direction(the ‘whereto’). And these steps leave their footprints called personhood.’, ‘A warm heart given by a person to another person shall bloom someday as a flower called yearning in the heart of the person who received it.’, ‘What is good to me cannot cross the threshold of real good, unless we ask if it is good to another person either.’, ‘Rationality, thoroughness, morality, estheticism, are the four columns which support the building called developed country. And these columns are supported by the four cornerstones named sword, money, pen and hands.[military power, economic power, cultural power, technical power]’, ‘Language is like paints. It dyes our mind with its own color while it comes in and out of our mind.’, ‘With several pieces of warm heart, we can tend at least some wounds of somebody’s thousand wounds.’, ‘Dream supplies a golden possibility only to them who dream the dream. Nobody who does’t dream a dream can have a future like a dream.’, ‘As soon as a person grades truth F, he himself is graded F by the truth.’, On the big book called world, countless truths are written. But usually they are written in transparent ink, thus we can only read its words through the glasses called tribulation.’, ‘There are such cases that his/her pain is more painful than my own pain, and that his/her joy is more joyful than my own joy. That is the most definitive proof of ‘love’,’ etc.

<Ultimate Philosophies>

Lee set out his orientation toward ‘ultimate philosophies’ in his lecture at Harvard Korean Fellow Society(2014) and at Kyoto university(2015). According to him, the thoughts of Confucius, Buddha, Socrates and jesus are the very ‘ultimate philosophies’ beyond every philosophies in history. Among their various teaching, Lee especially pays attention to the four keywords: ‘correcting’, ‘going over’, ‘knowing’, ‘love’. These are found in those famous sentences: “I will definitely correct the names”(Confucius), “He went over all the dukkha”(Buddha), “Know thyself”(Socrates), “Love one another”(Jesus). He predicates that the common ground of these different thoughts is the ‘orientation to the good’ ‘orientation to the value’. And he acknowledges this “good” as ultimate value, principle of creation, and highest being. But Lee does not satisfy with mere discussing. He suggests a direction ‘from knowing to doing’, and further ‘from doing to becoming’.

Publications

<Philosophical Works>

00. ‘Being’ and ‘Time’ in Heidegger’s Philosophy, dissertation, 1990 (Japanese)

01. Heidegger―Asking his Problems, SaenggagUiNamu Publishing, Seoul, 2010 (Korean)

02. Phenomenology of ‘Bonyun’, SaenggagUiNamu Publishing, Seoul, 2011 (Korean)

03. Structure of Human Life, ChulhakGuaHyunshilSa, Seoul, 2014 (Korean)

04. Values of Confucius, Epiphany Publishing, Seoul, 2016 (Korean)

05. History of Western Philosophy : written in 100 letters I・Ⅱ, Epiphany Publishing, Seoul, 2017 (Korean)

06. History of Western Philosophy : written in 100 Poems, Epiphany Publishing, Seoul, 2017 (Korean)

<Philosophical Essays>

07. Cafe ‘Philosophy of Life’, ChulhakGuaHyunshilSa, Seoul, 2013 (Korean)

08. Truth Gallery, ChulhakGuaHyunshilSa, Seoul, 2014 (Korean)

09. Searching for Philosophy in Things, ChulhakGuaHyunshilSa, Seoul, 2015 (Korean)

10. Stroll of Thinking, ChulhakGuaHyunshilSa, Seoul, 2017 (Korean)

<Poetical works>

11. Nidana of Scent, SaenggagUiNamu Publishing, Seoul, 2005 (Korean)

12. Blue Times, ChulhakGuaHyunshilSa, Seoul, 2012 (Korean)

<Translations into Korean>

13. 《현상학의 흐름》[Stream of Phenomenology], Emoon Publishing, Daegu, 1989 (from 木田元、『現象学』)

14. 《해석학의 흐름》[Stream of Hermeneutics], Emoon Publishing, Daegu, 1995 (from 麻生健、『解釈学』)

15. 《근대성의 구조》[Structure of Modernity], Minumsa, Seoul, 1999 (from 今村仁司、『近代性の構造』)

16. 《일본근대철학사》[History of Japanese Modern Philosophy], SaenggagUiNamu Publishing, Seoul, 2001 (from 宮川徹ほか、『日本近代哲学史』)

17. 《레비나스와 사랑의 현상학》[Levinas and Phenomenology of Love], Galapagos Publishing, Seoul, 2013 (from 内田樹、『レヴィナスと愛の現象学』)

18. 《사랑과 거짓말》[Love and Lies], ChulhakGuaHyunshilSa, Seoul, 2016 (from Clancy Martin, Love and Lies)

<Coauthored books and Contributions>

19. Run! Plato, Fly! Kant: Western Philosophy for Children, Haenaem Publishing, 1995 (coauthored with Institute of Philosophy for Children) (Korean)

20. Heidegger―His Life and Thoughts, Seoul National University press, Seoul, 1999 (coauthored with Park Chan-guk) (Korean)

21. “Husserl’s Theory of Language”：Gengo to Genjitsu, Yuhikaku, Tokyo, 1991 (Contribution-Japanese)

22. “Understanding and Development of Yuram’s Philosophy”：HyunshilGua Changjo, Chunji Publishing, Seoul, 1998 (Contribution-Korean)

23. “Zeitkritik bei Heidegger”, in：Vom Rätsel des Begriffs, Duncker & Humblot, Berlin, 1999 (Contribution-German)

24. “Philosophical Basis for Bioethics: especially the problem of Criterion”：Inmun Nonchong, Changwon University, 2001 (Contribution-Korean)

25. “Values of Japan”：Kokushikan Tetsugaku, Kokushikan University, 2003 (Contribution-Japanese)

26. “Ultimate Philosophies”：Ningen Sonzairon, Kyoto University, 2016 (Contribution-Japanese)

External links and Related Sites

https://blog.naver.com/lsjgyi

http://jmagazine.joins.com/monthly/view/315221

http://jmagazine.joins.com/monthly/view/315220

http://news.joins.com/article/21137873

http://news.khan.co.kr/kh_news/khan_art_view.html?artid=201712242047015&code=960205

http://news.donga.com/3/all/20080301/8550142/1

http://news.khan.co.kr/kh_news/khan_art_view.html?artid=200510091713491&code=960205

http://news.donga.com/3/all/20100731/30229352/1

http://news.naver.com/main/read.nhn?mode=LSD&mid=sec&sid1=103&oid=001&aid=0004114354

http://www.bostonkorea.com/news.php?code=&mode=view&num=18703

http://www.yonhapnews.co.kr/bulletin/2017/12/12/0200000000AKR20171212170100005.HTML

Categories:• Korean philosophers • 20th-century philosophers • 21st-century philosophers • Poets • Alumni of Tokyo University • Changwon National University faculty • Living people