신문화운동기 리다자오(李大釗)의 조화사상과 정치인식

김형열 ( Kim Hyong-yol ) 대구사학회 2018 대구사학 Vol.131 No.-

In a word, Li Da-zhao's idea of harmony is a harmonious view of the world and a view of life, in which two phenomena and values, which are mutually contradictory and conflicting, can be of one accord and be coexisting. Li Da-zhao saw that everything in the universe is rotating. He thought that prosperity and decline, life and death, destruction and creation, health and decay, old and young, and birth and death both of which were necessary and inevitable were repeated, and in the end, were different appearances of the same things. What should have created new China, new ideas and new institutions should have been practically young, new, dynamic, and energetic society, not just seemingly new and young society. Li Da-zhao's constructive, practical view of the universe and view of the world served to induce the political awakening and artificial efforts of intellectuals to create a new China. By doing so, the people have been forced to demand democracy as a substitute for monarchism and to wipe out the despotism, an element of the old tradition of china that has hindered the revival of young China. Such a conflicting and coexisting, contradictory and changeable view of the world, which is known as the “Youth” universe view, was, in other words, harmonious ideas. This idea of harmony was revealed in several writings published by Li Da-zhao in New Culture Movement era to shape his political and social theory, and later determined the character of political campaign he sought to overcome the political and social contradictions. In Li Da-zhao's whole system of thought, it is too difficult to dismiss the ideological influence so that we can’t look his idea of harmony as an immature philosophical theory or a bourgeois deviation before he became a Marxist. The concept of youth, which was very important in his ideas and writings, could not only mean the ideal future that the old and sick China had to pulled out of the current situation and wanted to achieve. It was another character and appearance china already had at that time. Li Da-zhao did not only want to give the Chinese at the time the ideal value of regeneration and rebirth, but to find the principles and power to create youth china, or new china, in a real society. This idea of harmony between confrontation and coexistence could develop into a trend to accept the matter along with the spirit as a key element in operation of universe from the phase of emphasis on non-materialistic factors. Then, the spiritualism that Li Da-zhao showed in embracing Marxism, in other words, would be an evidence that he has been embraced materialism in a system of idealistic thought.

새로운 공존과 하모니의 상상력

조수일(Su-il Cho) 숙명인문학연구소 2023 횡단인문학 Vol.14 No.-

이 글은 이쓰키 히로유키의 데뷔작 「안녕히, 모스크바 불량배(さらば,モスクワ愚連隊)」 읽기를 통해 새로운 공존과 하모니의 상상력에 대해 고찰하고자 한다. 재즈 피아니스트로 활동하다가 작품의 현재 시점에서는 공연 회사의 대표를 맡고 있는 기타미(北見)=‘나’의 시점으로 진행되는 이 작품은 1966년에 발표된 일종의 중간소설로서, 주인공 ‘나’가 미샤라고 하는 소련의 소년을 통해 자신의 원점을 재정위하는 텍스트로 읽혀 왔다. 본고 역시 그러한 시점을 견지하면서도 작중인물 ‘나’와는 위상을 달리하는 화자 ‘나’ 에 초점을 맞춰, 작품의 서두를 중심으로 화자는 어떠한 위치에서 어떠한 방식으로 소설을 전개하고 있는지, 나아가 그 서사와 표현에 담긴 의도한 혹은 의도치 않은 의미를 동시대 일본의 컨텍스트와 겹쳐 읽어냄으로써 이 작품이 내포하는 새로운 공존과 하모니의 상상력이란 무엇인지 해명하고자 한다. This article aims to consider the imagination of new coexistence and harmony through the reading of Hiroyuki Itsuki(五木寛之)’s debut work, “Good-bye Moscow” (さらば,モスクワ愚連隊). This work, which was carried out from the perspective of Kitami(北見)=“I,” who was a jazz pianist and is currently representing a performing company, is a kind of middlebrow fiction published in 1966, and has been read as a text to redefine his origin through a Soviet boy named Misha. This paper also focuses on the speaker “I,” who is different from the character “I,” to explain where and how the speaker develops the novel, and what the imagination of new coexistence and harmony implies by overlapping the intended or unintended meaning of the narrative and expression with contemporary Japanese context.

A Study on Legislation for the Influx of Foreign Human Resources: Drawing Insights from Japanese Cases

Dae Hong Kim 건국대학교 모빌리티인문학 연구원, 건국대학교 아시아·디아스포라 연구소 2024 International Journal of Diaspora&Cultural Critici Vol.14 No.1

In December 2018, the Japanese government introduced “Initiatives to Accept Foreign Nationals and for the Realization of Society of Harmonious Coexistence.” This initiative aimed at a more robust and comprehensive approach toward accepting and integrating foreign talents. The Japanese government also developed the Roadmap for the Realization of a Society of Harmonious Coexistence with Foreign Nationals. This roadmap delineates policies to achieve a symbiotic society and outlines the vision for an environment where foreigners coexist harmoniously with Japanese nationals. With an anticipated rise in the foreign population in Japan, the Japanese government designated the Ministry of Justice as the central authority for overseeing the acceptance and integration of foreign talents across governmental levels. In Japan, this was acknowledged as pivotal for the nation’s future rather than solely addressing labor shortages and the plan involved a comprehensive, longterm policy review. South Korea also faces various societal challenges due to a declining birthrate, making the acceptance of foreign immigrants indispensable. Japan’s pursuit of a gradual transition to an immigration society while promoting acceptance and coexistence of foreign talent presents significant implications for Korea, which is seeking to introduce a new immigration policy.

『동다송』의 조화관에 관한 연구

김경희 한국민족사상학회 2016 민족사상 Vol.10 No.3

This thesis is research about Dongdasong's view of harmony. Many research paper are related about Dongdasong, but it is hard to seek out harmony. Researching at new viewpoint is distinguished from existing academic, also it takes a role about communication for direction such as making front road. Dongdasong's view of harmony set limits to four outlook - nature unity, cultivation, caring, transcendency. These values is analyzed coexistence, combination, communication. Before analyzing about Dongdasong's harmony, I ranged over harmonic concept and meaning. Then, contents are reflected to each view. These research are not explained by any one part. They are appeared as previously stated four views through the tea. Harmony makes us alive together and achieves unity communication. Dongdasong's harmony is not only limited tea, but it also influence human life. Moreover, It can exert as alleviation of moral pressure, and it gives afford and interaction to us living in busy with heartless modern society. 본 논문은 동다송의 조화관에 대한 연구이다. 동다송에 관한 논문은 많이 연구되어 있으나 조화관에 관한 논문은 찾아보기 힘들다. 동다송을 새로운 시각에서 연구하는 것은 기존의 논문과는 차별성을 가지게 되고 연구의 방향성을 소통(疏通)할 수 있는 즉, 물길을 트는 역할을 할 수 있다고 본다. 동다송의 조화관은 자연일체적 조화관, 수양적 조화관, 양생적 조화관, 초월적 조화관의 네 가지로 한정시켜 연구하였고 조화관의 성격을 상생(相生), 화합(和合), 소통(疏通)으로 분석하였다. 조화관을 분석하기 이전에 조화관의 개념과 의미를 다루어 보았고 동다송의 내용전반에 대한 분석을 각각의 조화관에 대입하여 연구하였다. 동다송의 조화관은 어느 한 부분만으로 설명할 수가 없다. 이것은 차를 매개로 하여 나와 자연과 수양적인 면, 양생적인 면, 초월성이 모두 한데 어우러진 조화로 나타나 있다. 조화는 서로 생(生)하게 해주는 상생의 원리와 더불어 화합할 수 있게 만들고 소통할 수 있게 한다. 동다송에 나타나는 조화관은 비단 차(茶)에만 한정되는 것이 아니라 인간 생활전반에 영향력을 미칠 수 있다. 다서에만 나타나는 조화가 아니라 각박한 현대 사회에 정신적 충격을 흡수하고 변화에만 급급한 사회에 정신적 여유와 소통을 안겨줄 수 있다고 확신한다.

천부경의 교육철학에 관한 연구

정경환 한국민족사상학회 2021 민족사상 Vol.15 No.2

This paper is about the educational philosophy of the Cheon Bu-Gyeong. In order to properly understand the educational philosophy of Cheon Bu-Gyeong, above all, an understanding of the national ideology of the Korean people in the ancient times must be premised. Organizing the ideas and philosophies of our people of that era, we can first point out the theory respecting the sky and Spiritology, secondly, the unity of man and the universe, and thirdly, the two sides of the body and soul. It is the Cheon Bu-Gyeong that summarizes our national ideas. In this regard, the Cheon Bu-Gyeong is a national scripture unique to our people. If you look at the philosophy of education in Cheon Bu-gyeong, first, it can be defined as human fundamentalism. Human fundamentalism is about the origin of humans, the nature of humans, and the path that humans should pursue. Second, the educational philosophy of Cheon Bu-Gyeong can be defined as cosmological harmony. Cosmic harmony is a part of the cosmology of the Lord of Heaven, which has the meaning of harmony between the heavens and the earth and the human being. The universe is defined as the entire inner life associated with all beings. This theory of cosmic harmony was expressed in worship of the sky. Third, the philosophy of education in Cheon bug-yeong can be defined as human coexistence. Human coexistence is considered a universal educational philosophy that can be applied today beyond time and space. I believe that the educational philosophy of Cheon Bu-Gyeong, such as the ideal, has universality and rationality that can be applied directly to today's educational field. 본 논문은 천부경의 교육철학에 관한 것이다. 천부경의 교육철학을 제대로 이해하기 위해서는 무엇보다도 상고시대 우리 민족의 민족사상에 대한 이해가 전제되어야 한다. 그 시대 우리 민족의 사상과 철학을 정리하면 첫째, 경천과 정령론을 지적할 수 있고 둘째, 인간과 우주의 합일론이고 셋째, 육체와 영혼의 이원을 지적할 수 있다. 이러한 우리의 민족사상을 축약적으로 집대성한 것이 바로 천부경이다. 이런 점에서 천부경은 우리 민족 고유의 민족경전이다. 천부경에 나타난 교육철학을 살펴보면 첫째, 인간근원론으로 규정할 수 있다. 인간근원론은 인간의 근원, 인간의 본질 및 인간이 지향해야 할 길 등을 그 내용으로 하고 있다. 둘째, 천부경의 교육철학은 우주조화론으로 정의할 수 있다. 우주조화론은 천부경의 우주론의 일부분인데 천지인의 조화의 의미를 지니고 있다. 우주를 모든 존재와 연계되어 있는 내적 생명을 지닌 전체로 규정하고 있다. 이러한 우주조화론은 하늘에 대한 경배의식으로 표출되었다. 셋째, 천부경의 교육철학은 인류공존론으로 규정지을 수 있다. 인류공존론은 시공간을 뛰어넘어 오늘날에도 적용할 수 있는 보편적 교육철학으로 평가된다. 이상과 같은 천부경의 교육철학은 오늘날 교육현장에 바로 적용할 수 있는 보편성과 합리성을 지니고 있다고 생각한다.

The Philosophy of Asian Community

CHOI Woo-Won 대동철학회 2005 大同哲學 Vol.32 No.-

The philosophy is the universal name of the fundamental attitude of life toward the world. The present situation on earth, endangered by the ecological destruction and the possibility of nuclear war which make us doubt about the survival of mankind in the future, demands us to change our way of thinking and living fundamentally. The problems menacing the mankind can not be solved simply by the scientific technological development. Our way of thinking and living should be changed. We should learn how to live together with other religions, cultures, and civilizations peacefully. To realize this co‐existence, the new vision which can open the higher dimension of existence between nature and man, between man and man, should be shared by all mankind. We should arrive at the recognition of the invisible interpenetration and the interdependence of the real world, which will lead us to the common effort for co‐existence and harmony. It is not difficult to see that the confined specialities of knowledge, even if they are rational and efficient in their isolated domains, often arrive at the negative results for the interrelated total system. With only such knowledges, losing the sight of essential interconnection, we can not solve the problem. Under the inertia and the superficiality of the fossilized paradigm, the concealed structural problems become more and more serious. In that sense, today's techno‐scientific civilization, which pursues only technical knowledges for the maximization of efficiency, truly needs philosophical thoughts. The possibility of harmonizing the nature, the mankind, and the society will be seen only when we can read the dynamic interacting processes in the invisible structural interconnections of the system of Being. Here, we should raise the question whether the philosophies of today are going ahead toward this way, or are only repeating the blind paradigm of past in different forms. That question is important because we can now see that, in the history of Western philosophy, the fundamental illusions concerning the Being, dissimulated in the root of it, have led its history to the false, even to the inverse direction. The confusion between process‐reality and its spatial projection, more fundamentally the confusion between time and space, has made the Western philosophy unable to approach to the inner essence of true reality of the Being. So, the history of the Western philosophy is the history of the errors. The errors become more serious when they are integrated to a particular system of interests of the society, of the age, or of the civilization. In this context, we can see evidently that the Asian Community is arising as a historical necessity. The high spiritual heritage, the sympathetic solidarity, and the union of abundant personal, material, technological resources will raise the Asian Community to 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 field, the power politics of the West which has no other objectives than domina ion should be abandoned. Instead of it, the wisdom of mutual dependence between man and man, between nature and man, should be taught 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 and 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 the others as a means, but as an end in themselves. For such a historical progress, we should change the paradigm of philosophy with the new vision of the Asian Community.

중국철학 : 역의 공존적 이해와 괘효의 상징화

김형기 ( Hyeong Gee Kim ) 동양철학연구회 2003 東洋哲學硏究 Vol.32 No.-

This thesis is a discussion of the Ethics of Coexistence in Zhou Yi(『周易』). Modern society is confronted with certain major problems such as the abnormal and degenerate mode of human life, and the threat to human survival due to the destruction of the ecosystem. This thesis is intended to consider the alternative solutions in Zhou Yi to these problems. There are a lot of ideas in Zhou Yi that express universal harmony including that of nature and human beings and the infinite creation of life. Through the arguments of Zhou Yi, it seems possible to overcome the negative living conditions of modern society and find the wisdom for a life of coexistence. In Confucianism, Ren-Dao(人道), the foundation of human affairs is based on Tian(天), or nature. Tian-Dao(天道) and Ren-Dao, what is in existence (Sein) and what one should do (Sollen) are in accordance with with one another in Zhou Yi. Therefore, Zhou Yi uses Gua-Yao(卦爻) as a symbol so that nature as it is can be expressed as a human matter of course. Tian-Dao is the most important criterion for judging the Ji-Xiong of Gua-Yao. However, the subjects that judge Ji-Xiong synthetically are human beings. Human beings are able to seek stability of life through the ideas of Zhan like Ji, Xiong(吉凶), Hui(悔), and Lin(吝). The spirit of morality and excellence suggested by Confucianism is consistency, which is understandable with a view to completing the world of coexistence. As mentioned above, Zhou Yi places the natural order under the categories of Yin and Yang, and then seeks a harmonious life between nature and humans by transforming the two categories into human values. It can be learned from Zhou Yi that we should accept the ideas that human beings play the leading role in making the environment of life valuable, show concern for the cultivation of the mind, and show consideration for others and their feelings. In this respect, the substances of Zhou Yi, thoughts on the ethics of coexistence, can provide the necessary wisdom for living in modern society.

지산(芝山) 조호익(曺好益)의 시에 나타난 자아(自我)와 외물(外物)

李九義 ( Lee Gu-eui ) 택민국학연구원 2021 국학연구론총 Vol.- No.28

본고는 지산(芝山) 조호익(曺好益, 1545~1609)의 시에 나타난 자아와 외물의 만남을 통하여 그의 지향의식이 어떻게 표출되었는지를 고찰하는 것을 목표로 집필 되었다. 그의 삶은 크게 4단계로 나눌 수 있다. 제1기는 학문(學問) 수학기(修學期)이다. 제2기는 32살(1576)에서 48살(1592)까지로 평안도(平安道) 강동현(江東縣) 유배기(流配期)이다. 제3기는 그의 나이 48살 되던 1592년 5월부터 53살 되던 1597년 5월까지. 해배(解配)와 관직(官職) 생활기이다. 제4기 그의 나이 59살(1603) 때부터 그가 죽을 때까지 영천(永川) 지산촌(芝山村)으로 이사하여 우거한 시기이다. 외물(外物)을 통한 그의 지향(志向)은 다음의 네 가지로 요약할 수 있다. 첫째 자연을 통한 고고한 인격체를 지향하였다. 지산(芝山)이 인공(人工)이 아닌 자연(自然)을 지향하였다. 그가 맑고도 깨끗한 몸과 마음을 지닐 수 있었던 것은 그 자신이 극기복례(克己復禮)하였기 때문이다. 둘째 열린 세계를 향한 자유영혼을 지향하였다. 그의 정신은 옹졸하지 않았고 생각이 밝으면서 긍정적이었다. 그의 지향(志向)은 외물을 부리는 역물적(役物的) 존재에 있었다. 셋째 절망 속에서 희망을 지향(志向)하였다. 그가 32살부터 48살까지 평안도 강동(江東)에 유배 생활을 할 때 상심하고 실의에 빠진 적이 있었지만, 그는 희망을 버리지 않았다. 넷째 외물과의 화합을 통한 상생(相生)을 지향하였다. 그의 정신세계는 자아(自我)와 외물(外物)이 서로 분리된 것이 아니라 화합하고 있다. 그의 정신의 기반은 인문주의(人文主義)에 있었다. This paper was written with the aim of examining how his intentional consciousness was expressed through the encounter between the self and external entities in the poems of Jisan(芝山) Jo Ho-Ik(曺好益: 1545-1609). We conclude by summarizing the above argument. His life can be divided into four major stages. The first period is the academic and learning stage. The second period is the exile period from the age of 32(1576) to the age of 48(1592) in Gangdong-hyeon, Pyeongan-do. The third period was from May 1592, when he was 48, to May, 1597, when he was 53. It is the period of life released from exile and taking government office. The fourth period continues from the age of 59(1603), when he moved to Jisan Village in Yeongcheon and lived there until his death. His intention through external entities can be summarized in the following four points. First, it aimed for a noble personality through nature. Jisan was oriented toward nature, not man-made reality. He was able to have a pure body and mind because he himself practiced self-denial. Second, it aimed for a free spirit towards an open world. His spirit was not petty, he was bright-minded and positive. His intention was to have a reciprocal existence that could manipulate external entities. Third, in the midst of despair, he held onto hope. From the age of 32 to 48, when he was exiled in Gangdong, Pyongan Province, he was heartbroken and depressed, but he did not give up hope. Finally, it aimed at coexistence through harmony with the outside world. In his mental world, the self and the external are not separated from each other, but are in harmony. Humanism was the basis of his spirit.

도원(道原) 류승국(柳承國)의 사상을 통해 고찰한 한국철학의 현대적 역할 — 생명⋅상생⋅평화⋅조화 정신을 중심으로 —

강보승 한국철학사연구회 2024 한국 철학논집 Vol.- No.81

본고는 현대 한국철학계의 석학 도원 류승국의 사상으로부터 한국철학이 나아가야 할 방향을 도출하고, 현대사회 문제의 해결을 위한 한국철학의 역할을 살펴보기 위한 탐색적 연구이다. 도원은 한국철학 전반에 대한 깊은 이해와 세계사적 안목을 바탕으로 한국 고유의 사상적, 철학적 특질을 통찰하였는데, 그가 제시한 한국철학, 사상, 문화의 특질은 생명과 조화, 평화와 상생으로 규정될 수 있다. 또한 도원은 역사를 순환의 관점에서 파악하고 이 시대를 물질문명 발전의 정점으로 규정하면서 수렴과 조화의 후천 시대가 도래했다고 판단하였다. 도원은 한국철학의 특질 제시와 역사의식을 바탕으로 도원은 과학기술이 인간을 위해 존재해야 함을 강조하면서 철학의 방향이 ‘인간’을 향해야 한다고 역설하였다. 또한 과학기술과 종교, 즉 형이하와 형이상이 균형을 이루어야 하며, 인간의 주체적 제어로 양자 모두 인간을 위하여 기능해야 현대사회의 문제를 해결할 수 있다고 주장하였다. 도원은 인간이 과학과 종교를 제어하고 진정으로 인간다운 세상을 열기 위해서는 한국철학의 핵심 정신인 평화, 상생, 생명, 조화의 정신을 실천해야 한다고 보았다. 세계가 지구촌으로 하나가 되어가면서 국가 간 민족 간 소통과 협력이 필수불가결하게 되었으므로, 한국철학의 핵심 정신은 미래사회에 더욱 중요한 가치가 될 것이라고 주장하였다. 도원은 실천 방안을 제시하지 않았으므로, 한국철학의 역할을 구체적으로 설정하고 실천해야 하는 과제가 남게 되었다. 필자의 견해로 그 과제를 제시하면, 첫째, 한국철학 정신을 초등⋅중등⋅고등 교육에 반영해야 하며, 둘째, 정치⋅사회 분야에 한국철학 정신과 경세론을 투영시켜야 한다. 셋째, 방송과 언론, 미디어를 활용하여 한국철학을 대중에 알리고, 넷째, 전공자들의 객관적⋅과학적 연구로 유용성 있는 연구 성과를 도출하여 현대인들이 한국철학 정신을 이해하고 수용할 수 있도록 해야 한다. This paper is an exploratory study to derive the direction in which Korean philosophy should move from the thoughts of Dowon Ryu Seung-guk, a scholar in modern Korean philosophy, and to examine the role of Korean philosophy in resolving modern social problems. Dowon uncovered the characteristics of Korea's original thought based on a deep understanding of Korean philosophy and Eastern philosophy in general and an insight into world history. The characteristics of Korean philosophy he presented can be defined as life, harmony, peace, and coexistence. In addition, Dowon believed that history was cyclical and defined this era as the peak of material civilization. Based on the characteristics of Korean philosophy and the consciousness of the times, Dowon emphasized that even if science and technology are great and convenient, they must exist for the benefit of humans, and emphasized that the direction of philosophy's inquiry should be ‘humans.’ He also argued that science, technology and religion must be balanced and that both function for the benefit of humans to solve the problems of modern society. In addition, he emphasized that in order for science and religion to function for humans, humans themselves must be able to independently control both. Dowon believed that in order for humans to control science and religion and open a truly humane world, they must practice the values of peace, coexistence, life, and harmony, which are the core spirit of Korean philosophy. He argued that as the world becomes one as a global village, communication and cooperation between countries and peoples have become essential, so the core spirit of Korean philosophy will become an even more important value in future society. However, since Dowon did not suggest concrete measures to be implemented in reality, he left to future generations the task of setting up and putting into practice the role of Korean philosophy in detail. The tasks presented are as follows. First, the spirit of Korean philosophy must be reflected in the curriculum so that schools can teach it. Second, the spirit of Korean philosophy must be incorporated into the political and social fields. Third, broadcasting, journalism, and media should be actively utilized to inform the public of the spirit of Korean philosophy. Fourth, researchers majoring in Korean philosophy should help modern people understand and accept the spirit of Korean philosophy by deriving useful research results through objective and scientific research.

해양오염, 기후위기, 그리고 홍익인간의 비전 : 지구시민의식의 형성을 중심으로

나종팔 국제뇌교육종합대학원대학교 국학연구원 2023 선도문화 Vol.35 No.-

Global warming is a top priority problem of global village that threatens the earth and human civilization’ sustainability. Under such a crisis, the development of a civilizations that focus only on humanity in sight has no longer become impossible. The current severe crisis facing global village, paradoxically, opens up the possibility of a universal history that unites human history and natural history. In other words, the global environmental crisis facing humanity, if humanity cope effectively with it, can also be said to be a golden opportunity that can realize global village where all beings on the earth coexist harmoniously. On the other hand, when it is said that carbon dioxide emitted by humanity causes a greenhouse effect, which leads to global warming, it is not well understood the fact that the sea is deeply involved in this process. The study seeks examine the fact that this thesis introduces the view of nature of the Hongik-Ingan Thought, and as an extension of this, the sea not only is the origin of life and coexistent value, but also plays an important role in maintaining a constant climate environment of earth which is suitable for life to thrive. When the earth as a super-living organism is said to be facing a severe environmental crisis, it means that the sea, which plays a crucial role in keeping a certain pattern of the earth’s climate, is in a serious concerning its self-resilience and homeostasis. In order to solve this problem, it is imperative to continue various existing efforts aiming for zero carbon. At the same time, human greed and selfishness, and anthropocentric thinking lies in the abyss of this crisis, therefore opening the era of civilization of coexistence and harmony of all beings including humans, through collective evolution of human consciousness, is a fundamental approach to solving the crisis facing the earth. The vision of an “Ehwa World” in Hongik-Ingan Thought, at the present time, based on the recognition that humans and nature are one and by means of the evolution of human consciousness, is to overcome the current civilization crisis facing humanity and realize a global village of harmony and coexistence.