하이데거 철학과 현존재

손영삼(Young Sam Son) 한국동서철학회 2002 동서철학연구 Vol.25 No.-

철학은 하나의 학문인가?

손영삼(Son, Young-sam) 부산대학교 인문학연구소 2019 코기토 Vol.- No.87

What is the philosophy? The philosophy ask consistently this question after its birth, but an adequate answer to this question is not given yet. Heidegger asserted, in Einleitung in die Philosophie, that the philosophy is not a science of sciences. This assertion makes us very confused, who research and lecture the philosophy in the university. Although we consider the philosophy as a different thing from any other sciences, we don’t understand, that the philosophy is not a science of sciences. We make a hasty deduction according to the so-called tradition of philosophy, that the philosophy is the queen of sciences. But another sciences respect the philosophy as the queen by no means! The philosophy claim itself to be a queen of sciences. Another sciences would like to assert, “the philosophy is never a science of sciences!” According to Heidegger, the philosophy is not a science of sciences, because it is not a member of sciences. The philosophy is the queen of sciences, not for its brilliantness, but for being the origin of another sciences. This Heidegger’s assertion is from his own standpoint of philosophy, that Being(Sein) is different from beings(Seiendes), and then the philosophy is an ontology, which inquire into Being. Another sciences make researches in beings. For research of beings, Being is firstly inquired into, because beings become for the first time itself owing to Being. The philosophy inquire into Being, and Heidegger’s philosophy is the ontology. But his own standpoint and assertion is a controversial problem in the section of philosophy. Nevertheless Heidegger’s standpoint and assertion of philosophy is relevant for us, since we research and lecture now the philosophy in the university. His own standpoint and assertion of philosophy would give us a clue for answering to question, what is the philosophy. And it would be a guide for us, which suggest us, what and how we may do in our research and lecture of philosophy in the university. Although the philosophy may be not a science of sciences, it makes a great contribution to the public with another sciences in the university, if the philosophy will find his proper topology among the sciences in the university. For there are some misunderstanding and disappointment of the philosophy in the university, in the public, even in the philosophy itself. The contribution of the university to the public meet requests from the public through the activities of research and lecture. According to this circumstances, the philosophy must meet to requests from the public, while it may be a member of community in the university, even though it must be a science of sciences. Formation of theories in philosophy and cultivation of professional members in the philosophy is the contribution of the philosophy to the public. For this contribution, the philosophy in the university must discipline itself the introduction to the philosophy and the activity of the philosophy. The introduction to the philosophy is not only an introduction to the philosophical theories but also to the philosophical activities. In this paper, we will look at with attention popularly figured point of view to the university in the public, the science in the university, the philosophy in the university. And, while understanding and interpreting Heidegger’s standpoint and assertion of philosophy, we will investigate, which position the philosophy has in the university and how the philosophy meets to requests from the public.

논문 : 하이데거 철학의 철학사적 의의: 전회

손영삼 ( Young Sam Son ) 한국동서철학회 2006 동서철학연구 Vol.39 No.-

철학은 세계관인가?

손영삼(Son, Young-sam) 부산대학교 인문학연구소 2021 코기토 Vol.- No.93

Is the philosophy a worldvision? We ask this question to consider a general education of philosophy in the university. There are a general education course and a major education course in the university. The general education course for introduction to a major education course is also a kind of ladder between secondary education course in the high school and a major education course in the university. In the general education course, collegians are to understand, that contents in secondary education course in the high school were a temporary truth for need in life, and they are to be doubted and overcome, and that the general education course is primary for confirming standpoint and manner in another major education courses. A general education of philosophy in the university is course for collegians to awaken doing philosophy. In this course, collegians are to build their standpoint and manner for life: worldvision, view of life and value. But achievements of collegians in this course are not enough for purpose and goal of this course, as well as in another general education courses. Collegians’ unskillful stereotypes on general education courses cause not to achieve purpose and goal of this course. Collegians behavior in this course, as if general education courses were only a primary or probation for major education course. And this results disturb and cause purpose and goalof this course. In this paper, we are to review general education course, especially general philosophy education. According to M. Heidegger, philosophy originate from worldvision, and worldvision from Dasein’s understanding on Being. But we think, worldvision originate from philosophy. In Heidegger’s philosophy, Dasein is the origin of human being. Although we could not yet distinguish preciously between Dasein and human being in Heidegger’s philosophy, Dasein’s understanding on Being is to be a guide for our reviewing a general education of philosophy in the university. Heidegger asserted, that a worldvision is already formed in Dasein’s understanding on Being, and a philosophy from this worldvision, and that the origin of sciences is this philosophy. In this point, we can conclude, that a general education of philosophy in the university will let collegians on their own to confirm and be sure origin of worldvision, and then to form worldvision.

하이데거 철학에서 현존재(Dasein)와 주관(Subjekt)

손영삼(Son, Young-sam) 부산대학교 인문학연구소 2024 코기토 Vol.- No.102

In this paper, we argued on the relationship between Dasein and Subjekt. Dasein is the essential concept in Heidegger’s philosophy, and the name of the master, who understand Sein. Subjekt is the essential concept in the history of Western philosophy, and the name of the master, who recognize beings. The relationship between these two concepts became our interest, because Heidegger pointed out, in Being and Time(Sein und Zeit), that there was no argument on the Being(Sein) of Subjekt in the history of Western philosophy. Even though Heidegger did not point out it, we were planning to argue the relationship between Dasein and Subjekt. We collectively refer to the soul(Seele), ego, subject (Subjekt), reason(Vernunft), self(Ich), spirit(Geist), and consciousness (Bewußt-sein) as Subjekt. All, from the soul to the consciousness, even to Dasein, seem to correspond to the mind among the two aspects of human beings. However, we are only making an assumption, that Dasein or Subjekt actually exist, based on the body. While understanding and interpreting Western philosophy, we have no doubt about whether Subjekt actually exists, or we have no doubt about whether Dasein actually exists. Perhaps the reason why we cannot escape the prejudice that everyone, whether Subjekt or Dasein, may be human or the master of human activity in recognition of beings and understanding of Being. In this paper, we confirmed that the question of whether it actually exists, and whether it is Dasein or Subjekt, has not yet been resolved. In this paper, we have confirmed that Dasein and Subjekt can be seen as simply being replaced from the soul to Dasein every time, if not based on Heidegger’s fundamental-onto-logical position and attitude. In other words, Dasein of Heidegger’s philosophy appears to be not different from the consciousness of Husserl’s philosophy or to be asymptotic a little deeper as a source. However, based on Heidegger’s fundamental-ontological position and attitude, we have confirmed in this paper that Dasein of understanding Being may not simply replace Subjekt of recognizing beings. According to Heidegger, it seems that it may be the source of Subjekt in that Dasein establishes its own actual existence while understanding Being. In this case, Dasein and Subjekt must be discussed at different levels, so the relationship between Subjekts from the soul to the consciousness and the relationship between Dasein and Subjekt must be distinguished from each other. However, whether based on Heidegger’s fundamental-ontological ontological position and attitude or not, the actual existence of Subjekt and Dasein does not seem to have been clearly confirmed. In this paper, we confirmed that even if the understanding of human or Dasein is a present fact (Faktum), the actual existence of Dasein and Subjekt is not confirmed as long as it is based on metaphysical assumptionsor phenomenological formal notices. In this paper, we first grasped Dasein, which is the master in understanding of Being in Heidegger’s philosophy, and then Subjekt, which is the master in recognition of beings in the history of Western philosophy, and examined Heidegger’s position and attitude that Dasein precedes Subjekt. The basis for Heidegger’s argument about the precedence of Dasein over Subjekt is ontological difference. It can be Heidegger’s one-sided argument that Dasein precedes Subjektexistential(ontisch), ontological(ontologisch), and existential-ontological(ontisch-ontologisch). Furthermore, in this paper, we confirmed that it is not yet possible to decide prematurely whether the relationship between Subjekt and Dasein is a simple substitution or a deeper substitution, a fundamental relationship, or a derivative relationship.z

현존재의 비본래성과 인간의 존재망각

손영삼 ( Young Sam Son ) 한국동서철학회 2006 동서철학연구 Vol.41 No.-

현존재 분석과 실존 치료

손영삼 ( Young Sam Son ) 한국동서철학회 2010 동서철학연구 Vol.58 No.-

M. 보스의 현존재 분석과 실존 치료, 특히 V. E. 프랑클의 로고테라피는 인간의 심리적 현상을 현상학적으로 파악하고 있다. 현상학적으로 파악한다는 것은 인간의 심리적 현상을 어떠한 선입견도 없이 파악한다는 것을 뜻하며, 후설의 선험적 현상학과 하이데거의 해석학적 현상학의 입장과 태도를 따른다는 것을 뜻한다. 이와 같은 보스와 프랑클의 기본적 입장과 태도는 S. 프로이트의 정신 분석을 수용하면서도 그의 자연과학적 입장과 태도를 따르지는 않으려는 것이다. 후설의 선험적 현상학은 데카르트 철학으로부터 칸트 철학을 거쳐 독일 관념론으로 이어지는 선험적 철학의 입장과 태도를 따르기는 하나, 인간의 근원을 선험적 주관성으로 파악하는 점에서 그 이전의 선험적 철학과 구별된다. 하이데거의 해석학적 현상학은 인간의 근원을 현존재로 파악하는 점에서 후설의 선험적 현상학과 구별된다. 선험적 현상학과 해석학적 현상학의 공통점은 선험적 차원을 인간의 일상적 삶이 비롯하는 근원으로 파악한다는 것이며, 선험적 현상학의 선험적 차원은 의식의 차원이고 해석학적 현상학의 선험적 차원은 존재의 차원이라는 점에서 두 현상학은 구별된다. 보스의 현존재 분석은 인간의 근원을 현존재로 파악하여 인간의 심리적 상황을 이해하고 해석하며, 상담자와 내담자 사이의 현상학적 해석학적 대화를 통해 심리적 상황이 드러내고 있는 존재의미를 내담자가 스스로 깨닫도록 함으로써 내담자를 치료한다. 프랑클의 로고테라피는 인간의 근원을 실존으로 파악하여 인간의 심리적 상황을 이해하고 해석하며, 지성요인적(noogenic) 신경증을 인간의 지적(noological) 차원에서 파악하여, 내담자가 삶에서 스스로 의미를 찾아 실존적 공허로부터 벗어나게 함으로써 내담자를 치료한다. 현존재 분석과 로고테라피의 공통점은 인간의 심리적 상황을 현상학에 의거하여 선험적 차원으로부터 인간에 걸맞게 이해하고 해석하려는 입장과 태도이지만, 현존재와 실존이 구별됨으로써 현존재 분석의 선험적 차원은 존재의 차원이고 로고테라피의 선험적 차원은 지적 차원이라는 점에서 두 심리치료는 구별된다. Die Daseinsanalyse von M. Boss und Existenztherapie, vor allem Logotherapie von V. E. Frankl verstehen paenomenologisch psychische Phaenomena. `paenomenologisch verstehen` bedeutet `ohne Vorurteil verstehen` und `durch Husserls transzendentale Phaenomenologie bzw. Heideggers hermeneutische Phaenomenologie verstehen`. Diese Gesichtspunkt und Stellung von Boss und Frankl folgen die Psychoanalyse von S. Freud auf dem Fusse, aber nicht sein naturwissenschaftliche Verfahren. Husserls transzendentale Phaenomenologie ist eine transzendentale Philosophie, die von Descartes` Philosophie durch Kants Philosophie an deutschem Idealismus verknueft ist. Aber sie unterscheidet sich von jener transzendentalen Philosophie, indem sie transzendentale Subjektivitaet als den Ursprung des Menschen auffasst. Heideggers hermeneutische Phaenomenologie unterscheidet sich von Husserls transzendentaler Phaenomenologie, indem sie Dasein als den Ursprung des Menschen auffasst. Die transzendentale Phaenomenologie und die hermeneutische Phaenomenologie fassen die transzendentale Dimension als den Ursprung auf, aus dem alltaegliches Leben des Menschen stammt. Die transzendentale Dimension der transzendentalen Phaenomenologie ist die des Bewusstseins, und die transzendentale Dimension der hermeneutischen Phaenomenologie ist die des Seins. Boss` Daseinsanalyse fasst Dasein als menschlichen Ursprung auf, und daraus versteht sie psychische Situation des Menschen. Sie therapiert den Patient, indem er selbst den Sinn des Seins durch hermeneutisch-phaenomenologischen Dialog zwischen Patient und Therapeut versteht. Frankls Logotherapie fasst Existenz als menschlichen Ursprung auf, und daraus versteht sie psychische Situation des Menschen in noologischer Dimension. Sie therapiert den Patient, indem er selbst den Sinn des Lebens auffasst, und sich von existentiellem Vakuum befreiet. Daseinsanalyse und Logotherapie haben den Gemeinpunkt, psychische Situation des Menschen mit Phaenomenologie aus der transzendentale Dimension zu verstehen und auslegen. Aber die transzendentale Dimension der Daseinsanalyse ist die Dimension des Seins, und die transzendentale Dimension der Logotherapie ist die noologische Dimension.

직기 자동 운전 감시 시스템 구성에 관한 연구

고명삼(Myoung Sam Ko),이재곤(Jae Kon Lee),이장규(Jang Gyu Lee),이상욱(Sang Uk Lee),허종성(Jong Sung Hur),성광제(Kwang Jae Sung),차도현(Do Hyun Cha),손영대(Young Dae Son),유견아(Kyeon Ah Yu) 제어로봇시스템학회 1986 제어로봇시스템학회 국내학술대회 논문집 Vol.1 No.10

존재론적 초월에 관한 연구

손영삼 새한철학회 1999 哲學論叢 Vol.16 No.-

이 글에서 우리 하이데거 철학에서 해명되고 있는 존재론적 추월에 관해 살펴 보고자 한다. 존재론적 추월이란 존재를 이해하는 존재자인 현존재의 존재 자체를 말한다. 그러나 우리의 물음은 '존재이해는 어떻게 가능한가?"가 아니라, "존재론적 초월에 대한 해명은 철학사에서 어떤 의미를 가지는가?"이다. 다시 말해 우리는 하이데거 철학의 철학사적 위치를 파악하고자 한다. 철학사에서 하이데거는 뛰어난 현대 철학자로 평가된다. 그런데 그가 왜 그런 평가를 받아야만 하는가에 대해서는 누구도 말하지 않는 것 같다. 게다가 하이데거 자신은 그의 주저 「존재와 시간」을 발표한 뒤, 이 글에 대한 오해를 풀기 위해 계속해서 글을 쓰고 강의와 강연을 했다. 이런 사정에서 보자면, 하이데거 철학에 대한 평가는 보다 철저한 이해를 통해 하이데거 철학의 철학사적 위치가 밝혀질 때 그 정당성을 가지게 될 것이다. 우리는 하이데거 철학의 뛰어난 점을 존재론적 초월에 대한 해명으로부터 철학함의 선천성을 확인하는 데에서 찾고자 한다. 하이데거 철학은 기초 존재론으로서 그때까지 철학에서 탐문되지 않고 있던 존재를 탐문의 주제로 삼아 철학의 근거를 밝히려 한다. 존재에 관한 탐문이 철학의 근거를 드러내는 일이라면, 이 탐문에서 드러나는 근거는 무엇인가? 이것을 우리는 선천성이라고 파악한다. 『존재와 시간』의 현존재 분석론에서 하이데거는 존재이해의 내적 가능성을 현존재의 존재론적 초월에 대한 해명으로 밝히고 있다. 다시 말해 하이네거는 현존재의 존재이해 자체를 존재론적 초월로 해석한다. 하이데거 철학에서 존재를 이해하는 존재자인 현존재는 인간의 근원으로 파악되며, 존재이해는 인간의 모든 태도가 근거하고 있는 선천적 토대로서 철학함의 근원으로 해석되고 있다. 현존재의 존재론적 초월에 대한 해명은 인간과 인간에게 주어지는 세계의 의미를 밝힘으로써 근대철학이 남겨둔 선천성의 문제를 해결하여 철학적 탐문의 근거를 제시한다. 바꾸어 말하면, 인간 자유의 산물인 철학은 인간 그 자체에서 정당성을 확보하게 된다. 이런 점에서 본다면, 하이데거 철학은 근대철학에서 시도된 철학적 탐문의 코페르니쿠스적 전회를 완결하고 있으며, 아울러 철학함의 근거를 제시하여 철학이 근본학의 이념을 이룩할 수 있는 권리를 확보하고 있다.