Eunah Lee

M. Ally: Why Jaspers gives us Hope: Deconstruc ting the Myth of Cultural Impermeability B. Andrzejewski: Über Kant und Schelling hinaus. Zur Frage der existenziellen Theorie der Kommunikation bei Jaspers A. Cesana: Weltphilosophie und philosophischer Glaube J. M. Cho: Cross-Cultural Adaptations in Karl Jaspers J. Fukaya: The Japanese Moral Framework and Jaspers Philosophy K. Fukui: Karl Jaspers Philosophie aus Sicht der Kyoto-Schule J.-C. Gens: Jaspers Begegnung mit und sein Verhältnis zu China S. Hanyu: The Cross-Cultural Thought in Jaspers Philosophy. In comparison with Kantian Thought in Toward Perpetual Peace K. Hara: Konflikte und Kommunikation der Religionen. Zur Möglichkeit des philosophischen Glaubens A. Hirano: Arendt und Jaspers: Der innere Zusammenhang und die Unterschiede zwischen den Gedanken beider S. C. Kim: Der philosophische Glaube angesichts des religiösen Pluralismus L. Lambrecht: Philosophie gegen den Nationalsozialismus: Hannah Arendt und Karl Jaspers E. Lee: Heidegger and Jaspers on the Public Sphere: Jaspers Theory of Communication as an Antidote to Heideggers Dark Public World W. Lee: Philosophischer Glaube und universale Kommunikation bei Karl Jaspers T. Nakajima: Die Idee der Universität inmitten der Popularisierung" T. Nakayama: Jaspers Philosophie und Buddhismus. Das Denken der Leerheit" C. Olay: Öffentlichkeit bei Jaspers und Hannah Arendt S.-K. Paek: Kants Schrift Zum ewigen Frieden im Spiegel dreier Interpretationen: Volker Gerhardt, Jürgen Habermas, Karl Jaspers E. Park: The Possibility of Social Existenz. A Reinterpretation of the Concept of Existenz in Karl Jaspers F. Peach: Jaspers, Existential Communication and Globalisation C. Piecuch: Welteinheit: Rationale Entscheidung oder kosmische Notwendigkeit? I. Ren: Zwei Wege der philosophischen Logik: Jaspers und Heidegger N. Reyhani: Die Anthropologie-Debatte und der Vorwurf des Positivismus gegen Karl Jaspers I. Sarin: Jaspers on Bridging the Intercultural Gap H.-J. Seideneck: Der Zusammenprall von Kulturkreisen im Weltdorf unter dem Blickwinkel des erhebenden Scheiterns bei Karl Jaspers H. Stelzer: Das Aufbrechen fixierter Weltbilder in der interkulturellen Kommunikation E. Struchholz: Karl Jaspers und Jacob Burckhardt: Existenz und Existenzbild A. Takahashi: Zur Wechselbeziehung zwischen der Kommunikation in der Geschichte und derjenigen in unserer Zeit bei Jaspers M. Wirtz: Die Regionen des Geistes. Zur interkulturellen Relevanz einer Weltphilosophiegeschichtsschreibung nach Karl Jaspers M. Wischke: Kommunikative Übergänge und Grenzsituationen. Über Schuld und Gedächtnis bei Jaspers.

This dissertation revisits Kant’s proposal for “eternal peace” and asks what contemporary conditions need to be added and obstacles overcome in order to approach this ideal. In the first part, I place the concept of “cosmopolitan right” in a historical context and defend Kant’s arguments as opposed to Hegel’s concerns. In the second part, I examine salient issues that arise from the cosmopolitan commitment in the context of contemporary global ethics such the need for and the purview of global distributive justice, the idea of development, and the issue of race. I argue for a conception of global justice and an idea of development that avoids charges of metaphysical or political imperialism. Lastly, through examining decolonial critiques of Kant’s racism, I suggest that cosmopolitan responsibility not only needs to ensure formal rights, but also to nurture our emotions toward global others.

Human rights scholar Wendy Kozol has posed a series of challenging questions: when it comes to women's human rights, “How are experiences of suffering represented? By whom? In what venues? And for which audiences?” This article seeks to address Kozol's inquiry regarding representations of sexual violence and context by considering the Comfort Women Wanted exhibition at the Museum of Sex in NYC. The curators of this exhibit, partly sponsored by the Sex Workers Project, seem to have framed this art display within the conflicting feminist debates on sexual slavery and sex work, thus conflating “comfort women” survivors with sex workers within a patriarchal system. Yet one key concern is that the Japanese government and right-wing ethnonationalist groups have weaponized the voluntary sex worker narrative to dismiss the plight of the “comfort women”' and deny them official recognition and redress. Against this backdrop, this analysis explores the limits of “awareness,” suggesting that such framing of “comfort women” art in the Museum of Sex may eclipse and confound the socio-political battles the global “comfort women” redress movement has made thus far and unwittingly feed into historical revisionist views.

This article analyses two South Korean feature films representing the traumatic memories of the ‘comfort women’ – Spirits’ Homecoming (2016) and Tuning Fork (2014). While both of these films share some thematic and stylistic similarities as depictions of the sexually enslaved women by Imperial Japan during the Second World War, there is a crucial contrast in their narrative structure. This article analyses Spirits’ Homecoming as a fiction whose narrative structure conforms to Amsterdam/Bruner’s conservative account, while Tuning Fork illustrates Strejilevich’s account of victims’ stories that defies traditional narrative conventions. Although both films find creative ways to disseminate the once-silenced stories of the victims and hold different sociocultural meanings, this analysis suggests Tuning Fork highlights a distinctive intergenerational remembrance of the ‘comfort women’, which eschews dominant nationalistic discourse.

This essay examines the paradoxical nature of maternal love and moral responsibility in Bong Joon-Ho’s Mother(2009) and Lee Chang-Dong’s Poetry(2010). Both films depict mothers who are fiercely devoted to their children, yet their love risks devolving into moral blindness and harm to others. The analysis argues that when a mother’s care prioritizes only her child’s happiness, it may perpetuate dependency and enable cruelty toward others. In contrast, true maternal care should seek the moral perfection of the loved one, which requires breaking the exclusive boundaries of familial attachment and embracing a broader empathy. The essay contrasts the protagonists: “Mother,” who harms others and herself through obsessive protection and forgetfulness, and Mija in “Poetry,” who ultimately chooses moral responsibility by remembering the victim and holding her grandson accountable. Ultimately, the essay asserts the importance of active remembering as a means to expand sympathy and moral obligation beyond one’s immediate circle, cautioning that failure to remember leads to ethical shortcomings for both the forgotten and the forgetful.