Abstract:There is a fundamental divide between the ways of thinking peculiar to the East Asian tradition and the West, which makes them appear incompatible. This divide must be crossed to arrive at the ideal of universal humanism and the relevance of Korean studies to it. However, there is an epistemic boundary of questioning delimiting problems that could be raised, in the East and the West. The East Asian horizon of intellectual inquiry is exclusively directed to moral questions, that is, its content and method are characterized by moral pragmatics. Both East and West have their concepts of universal humanity, but they have their differences in basic orientation and ways of thinking. Even if their adventures in reflective thinking appear to point to the same or a similar end point, a synthetic whole would emerge only from a process of organically coherent thinking. A unitary cogitative process is by definition unbroken, and initiating such a process can result in repairing and restoring the ruptured relationships among components of the different systemic approaches. Universalism must start anew, with attempts to understand and explain new realities—new partly because of the breakup of past wholes. A new program of understanding is necessary; examples from the past could also serve to illuminate new realities—in the interest of constructing a more comprehensible and humanly meaningful totality.

中文翻译：

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全球性与普遍性：迈向超越东方和西方的新视野：道德语用学、修辞学和领域的观察

摘要：东亚传统与西方特有的思维方式存在根本性的分歧，使得它们显得格格不入。必须跨越这一鸿沟，才能实现普世人文主义的理想以及韩国研究与其的相关性。然而，在东方和西方，都存在着质疑界定问题的认知边界。东亚知识探究的视野专门针对道德问题，即其内容和方法以道德语用学为特征。东西方都有普世人性的概念，但在基本取向和思维方式上有差异。即使他们在反思性思维中的冒险似乎指向相同或相似的终点，一个综合的整体只会从有机连贯的思考过程中出现。一个单一的认知过程根据定义是不间断的，启动这样一个过程可以修复和恢复不同系统方法的组成部分之间破裂的关系。普遍主义必须重新开始，试图理解和解释新的现实——新的部分是因为过去整体的瓦解。一个新的理解计划是必要的；过去的例子也可以用来阐明新的现实——为了构建一个更容易理解和更有意义的整体。普遍主义必须重新开始，试图理解和解释新的现实——新的部分是因为过去整体的瓦解。一个新的理解计划是必要的；过去的例子也可以用来阐明新的现实——为了构建一个更容易理解和更有意义的整体。普遍主义必须重新开始，试图理解和解释新的现实——新的部分是因为过去整体的瓦解。一个新的理解计划是必要的；过去的例子也可以用来阐明新的现实——为了构建一个更容易理解和更有意义的整体。