Wyniki wyszukiwania - Biblioteka Nauki

1

Mysl a druhý

100%

Karásek J.

Filosofický časopis (Philosophical Journal)

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2009

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tom 57

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nr 1

61-68

EN

The essay emphasises Berkeley’s importance in the context of the history of the problem of other human minds. He raised the question of how “spirits” know each other. His answer begins with observation of the behaviour of the (potential) other human mind. His approach can therefore be seen as an anticipation of the kind of the solution of the problem which is also common in contemporary Anglo-Saxon philosophy.

2

On South African Violence Through Giorgio Agamben’s Biopolitical Framework: A Comparative Study Of J.M. Coetzee’sDisgraceAnd Z. Mda’sWays Of Dying

88%

Bartnik R.

Studia Anglica Posnaniensia

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2014

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tom 49

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nr 4

21-36

EN

In this article I argue that the developments of countries going through transition from authoritarian to democratic rule are always stamped by numerous references to formerly sanctioned and fully operational institutionalized violence. A perfect exemplification of this phenomenon is [post-] apartheid South Africa and its writing. In the context of the above, both the social and the literary realm of the 1990s might be perceived as resonant with Giorgio Agamben’s ‘concentrationary’, deeply divisive imaginary. Escaping from, and concurrently remembering, past fears, anxieties, yet seeking hope and consolation, the innocent but also the formerly outlawed and victimized along [interestingly enough] with [ex]perpetrators exemplify, as discussed in J. M. Coetzee’s and Z. Mda’s novels, the necessity of an exposure of the mechanism of South African ‘biopoliticization’ of life. Their stories prove how difficult the uprooting of the mentality of segregation, hatred and the policy of bracketing the other’s life as insubstantial, thus vulnerable to instrumental violence, in [post-] apartheid society was. In view of the above what is to be highlighted here is the authorial perception of various attempts at disavowing past and present violence as detrimental to South African habitat. In the end, coming to terms with the past, with the belligerent nature of local mental maps, must inevitably lead to the acknowledgement of guilt and traumatic suffering. Individual and collective amnesia conditioned by deeply-entrenched personal culpability or personal anguish is then construed as damaging, and as such is subject do deconstructive analysis.

3

New beginnings? The refugee “crisis”, the “Other”, and Islamic religious education in Germany

88%

Droeber J.

Studies in Global Ethics and Global Education

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2016

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nr 5

93-107

EN

The recent influx of refugees has been in the headlines for more than a year in Germany. On a daily basis, new items about refugees, asylum policies, disasters, or xenophobia makes it into print, visual, or social media. Everybody has an opinion about this issue. In this essay, I record some of my own observations in this regard, as someone, who, in different ways, has been involved with refugees and “Others”. I am trying to make some sense of the discourses and actions that the so-called “refugee crisis” has produced. It has become evident that the discourse about the refugees is as much about the “Other” as it is about the “Self”. It is my argument that Germany is at a crossroads as a consequence of the arrival of relatively large numbers of refugees mainly from a Middle Eastern context – it can either lead to Germany closing in on itself, trying to exclude the “Other”, which in a globalized world would probably be a disadvantage; on the other hand, the “refugee crisis” has the potential of a new beginning, expanding on the already existing efforts to integrate “Others” into one’s own society. One example for such integration efforts would be the fairly recent introduction of Islamic Religious Education in state schools. The success or failure of this experiment can provide an indication of the willingness and ability of Germans to find constructive ways to integrate refugees into their communities.

4

Autonomie a druhý

88%

Sikora O.

Filosofický časopis (Philosophical Journal)

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2014

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tom 62

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nr 4

523-538

EN

The article examines the meaning of the other for Kant's idea of autonomy. Autonomy is interpreted, in relation to the universal demand of the ethical, as governing the will by principles. Autonomy as principled self-determination by means of the practical law cannot be understood as the standpoint of an isolated subject. Instead we must understand it as a standpoint taken towards others, which we treat as the aspect of spontaneity, and at the same time as a standpoint taken thanks to others, since others make possible its awakening and development - here the aspect of receptivity is discussed. In this two-way relation between autonomy (enabled by a self-determining goverment by principle) and the other, the character of dialogical mutuality is exhibited: autonomy is the principled considerateness of a good will towards others, and, in order for it to be such, it must be initiated by others.

5

Communality and the Individual in Cormac McCarthy’s The Road

88%

Tazbir J. , University of Łódź , Jędrzej Tazbir has defended his BA and MA theses at the University of Łódź. The broadly considered English-language prose represents his main field of interest and scholarly work w. t. e. o. t. A. n. b. f. t. m. e. I. r. a. a. l. t. h. i. i. t. s. f. p. a. p. t. A. i. i. t.

Analyses/Rereadings/Theories: A Journal Devoted to Literature, Film and Theatre

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2016

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tom 4

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nr 1

EN

The subject of the article is the analysis of the notion of communality in the relation between the two protagonists of The Road by Cormac McCarthy. Traversing the post-apocalyptic landscape populated mostly by wretched savages harbouring ill intent towards other human beings, the heroes ostensibly seek a place where establishing a sustainable society composed of the “good guys” can still be possible. However, while for the young son this goal implies the necessity of maintaining a sense of openness and hospitality towards the other, for the father it is the matter of day-to-day survival that takes precedence, which leads to repeated instances of withdrawing help from destitute survivors and avoiding human contact. The boy objects to this behavior, despite being wholly dependent on his father, as his sense of responsibility seems innate and unconditional. The man, on the other hand, gradually recognizes that he was so profoundly afflicted by the experience of losing his world that he cannot overcome his radical pessimism and distrust of the other. Therefore, when the man arrives at the end of his life, he comes to understand that it is only without him at his side that the son can enter a larger community.

6

Edukacja/Migracja, czyli zamierzony rym

88%

Wójcik-Dudek M.

Postscriptum Polonistyczne

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2018

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nr 2 (22) Glottodydaktyka wśród dzieci i młodzieży wobec wyzwań wielo-, transkulturowości i ruchów migracyjnych

255-264

EN

The article aims at presenting a critical review of the book Edukacja. Migracja. Edukacja międzykulturowa w kontekście kryzysu migracyjnego z perspektywy krajów V4 [Education. Migration. Intercultural education in a context of migration crisis regarded from V4 countries perspective] edited by Emilia Kledzik and Małgorzata Parczyk and devoted to the issue of intercultural education. The review author tries to define the source of such reflection. She argues that John Dewey’s concept of education presented in his work Democracy and Education is essential for creating a contemporary model of intercultural education. The concept of the American pedagogue remains valid because it is based on viewing education as being a result of combining heritage with personal experience. It emphasises respect for otherness and the belief in universalizing different experiences, which must lead to communication. In the article author’s opinion, the reviewed book consists of texts constituting a contemporary commentary to John Dewey’s ideas.

7

An Orientalist Perspective on the Gothic Vathek

75%

Zade M. S.

World Scientific News

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2017

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tom 77

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nr 2

252-262

EN

There has been always desire/reject symptoms in literature. Literature is the sole reaction of human lives, and all literary forms especially the novels can entirely reveal passions that are universal in human nature. William Beckford’s novel Vathek is the best example of a Gothic tale seen in an orientalist lens by the western readers. In one hand Orientalism is making an “other” for “west’s” purposes. West is rejecting “the Other” because it’s far-fetched, old, backward, simple, and savage. And on the other hand the West desires this other for sexuality and shows the orient as a mad child that requires a white man to reform him. This paper aims to trace the elements of Gothicism and Orientalism in William Beckford’s novel Vathek that manifests a mirror of the old, mystic, fearful atmosphere with blurring of different ideas such as life/death, conscious/unconscious, and demonic ideas that merely exist in the orient and contain quite imperialistic intentions by creating a fear of the Orient as the Nativization terror and also desiring it.

8

Życie wśród innych jako wyzwanie. Rola kształcenia ogólnego

63%

Piejka A.

Społeczeństwo i Polityka

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2021

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nr 2(67)

99-110

EN

Communing with otherness is a part of the contemporary human condition. Every day he encounters otherness in very different manifestations - cultural, religious, related to gender identity and sexuality, age, illness or disability. Such situations are not easy for the individual. We often react to what is foreign, different, with fear, uncertainty, and sometimes outright hostility. The aim of the considerations undertaken in this article is to show the role of education in preparing a person to live among others; laying the foundations for the ability to relate to the Other in a reflective, critical and responsible way. In this article I refer to the idea of general education aimed at developing such qualities and predispositions as critical thinking, self-reflection, empathy, imagination, and civic responsibility. I point to the ancient traditions from which this idea grows. I justify why general education has an essential role in preparing people to meet the Other and why it should be a commitment that all - not just a select few - teachers and educators will make.

PL

Obcowanie z innością jest wpisane w kondycję współczesnego człowieka. Na co dzień napotyka on na odmienność w bardzo różnych przejawach – kulturowym, religijnym, związanym z tożsamością płciową i seksualnością, wiekiem, chorobą czy niepełnosprawnością. Sytuacje takie nie są dla jednostki łatwe. Na to, co jest obce, inne, często reagujemy lękiem, niepewnością, a czasem jawną wrogością. Celem rozważań podjętych w niniejszym artykule jest ukazanie roli edukacji w przygotowaniu człowieka do życia wśród innych; stworzenie podstaw, by potrafił w refleksyjny, krytyczny i odpowiedzialny sposób odnosić się do Innego. W artykule autorka odwołuje się do idei kształcenia ogólnego, ukierunkowanego na rozwijanie takich cech i predyspozycji, jak: krytyczne myślenie, namysł nad sobą, empatia, wyobraźnia, odpowiedzialność obywatelska. Wskazuje na starożytne tradycje, z których wyrasta ta idea. Uzasadnia dlaczego kształcenie ogólne pełni zasadniczą rolę w przygotowaniu człowieka do spotkania Innego i dlaczego powinno być zobowiązaniem, które podejmą wszyscy – a nie tylko wybrani – nauczyciele i edukatorzy.

9

The Subject in Dialogue: A Visual Semiotic Perspective

63%

Vavilova Z.

Dialogue and Universalism

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2014

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nr 2

193-204

EN

What does it mean to communicate with visual messages and to convey ideas with the help of images? Is the visual sign capable of substituting the subject when he or she is not present? Can it be relied upon in communication? Can it happen that a gap between the subject’s visual image and identity becomes an insurmountable barrier on the way to understanding? This paper attempts to discover visuality as a weighty addition to the spoken word, to reconsider its role in communication so that it is treated not as a deceptive simulacrum but a representation of the subject in dialogical space, an embodiment of an eternal pure impulse, an aspiration to unfold oneself in front of the other.

10

La relation Beauvoir-Sartre ou le dialogue existentiel et intellectuel maître(sse)-disciple

63%

Ledwina A.

Quêtes littéraires

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2019

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nr 9

125-137

EN

The legendary relation between Simone de Beauvoir and Jean-Paul Sartre was based on a specific communion of the two existentialists’ souls and bodies. It is Sartre that is generally considered to be the spiritual guide of this duo and that is why his role should be approached with caution in order to show that Beauvoir was by no means an epigone of her master. A contrario, it is the inspiration stemming from her literary output that can be found in a handful of works authored by the founder of Les Temps modernes (Modern Times). This impact is particularly conspicuous in the play entitled Dirty Hands, referring to The Second Sex, in which the author reflects on the concept of myth and shows his interest in women’s authorship. Thus, the literary output of Beauvoir and Sartre, two strong personalities of uncommon talent characterised by sameness and dissimilarity, proves their mutual admiration for their partner’s achievements and their acceptance of the other. Taking this aspect into account, reading their works from an intertextual point of view appears to be extremely fascinating.

FR

Le pacte légendaire de Simone de Beauvoir et Jean-Paul Sartre se fondait sur une connivence intellectuelle et affective entre eux deux. Étant donné que d’habitude Sartre était considéré comme le guide spirituel de ce duo, cela vaut la peine de relativiser le rôle du philosophe pour montrer que Beauvoir n’était aucunement au miroir de son maître. A contrario, ce sont les traces de son inspiration que l’on retrouve dans certains textes du fondateur de la revue Les Temps modernes. Cette influence se fait ressentir avant tout dans la pièce Les Mains sales, se référant au Deuxième Sexe, où l’auteur se rapporte à la notion de mythe, tout en manifestant son intérêt pour, et par, l’écriture au féminin. Ainsi, l’œuvre de Beauvoir et Sartre, deux personnalités fortes, d’un talent inédit, des consciences, à la fois, jumelles et différentes, prouve non seulement leur admiration réciproque pour leur travail respectif, mais aussi l’acceptation de l’autre. En témoignent leurs ouvrages, lus dans la perspective intertextuelle.

11

Anty-Odyseja podmiotu. Antropologia Emmanuela Levinasa

63%

Rogóż D.

Kwartalnik Filozoficzny

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2011

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tom 39

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nr 1

117-134

EN

The Anti-Odyssey of the subject is an attempt to reconstruct and interpret Emmanuel Lévinas’s anthropology. In this work subjectivity is characterized by three fundamental figures: hypostasis, desire and substitution, which are not three separate and autonomous figures but three stages in the formation of Lévinas’s concept of subjectivity. Hypostasis is a condition for desire and desire precedes substitution. The subject must first take possession of being in order to overcome being towards what is “other than being”. The Anti-Odyssey does not take place in Ithaca. Its plot is situated between the homeland and the promised land, between ontology and ethics. The egological subject is first enclosed in the realm of self-identification. The subject’s exposure to the influence of the Other is crucial for the identity of the self. In the end the deepest core of subjectivity turns out to be responsibility defined as substitution. From hypostasis to substitution, from ontology to ethics, from logos to ethos – this is the briefest summary of The Anti-Odyssey of the subject.

12

Tvar a tvář: fenomenologické inspirace v matematice Petra Vopěnky

63%

Větrovcová M.

Filosofický časopis (Philosophical Journal)

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2016

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tom 64

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nr 4

619-638

EN

Ancient mathematics concerned itself with shapes, numbers and their relations, at rest and in motion. Not until modern geometry were shapes replaced by space. In this article I deal with the late thought of Petr Vopěnka: the return to shapes, intuition and his reflection of the history of mathematics in connection with phenomenological philosophy. I point to how, in his approach, shape conveys that which is beyond the horizon. Last but not least, I explore the relation of the mathematical and of shape to the phenomenality of the face, body and the other.

13

Against “Globalised Indifference”. Radio Reporters in the Face of the Refugee Crisis

51%

Michalak K.

Acta Universitatis Lodziensis. Folia Litteraria Polonica

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2019

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tom 54

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nr 3

261-274

PL

Od swojego nasilenia w roku 2015 – kryzys migracyjny stał się jednym z ważniejszych tematów doniesień medialnych. Z biegiem czasu owe częste doniesienia przyczyniły się do społecznego zobojętnienia na krzywdę migrantów. Przybysze – traktowani stereotypowo jako obcy – stali się grupą ludzi zbędnych, niepotrzebnych, co z kolei zaczęło prowadzić do społecznych napięć i podziałów. Autorka prezentowanego artykułu zamierza wykazać, że jednym ze sposobów budowania dialogu między kulturami może być reportaż, szczególnie reportaż radiowy. Podążając za myślą Ryszarda Kapuścińskiego i Emmanuela Levinasa autorka uważa, że spotkanie z „Innym” to jedno z najważniejszych wyzwań XXI wieku. Trzy analizowane reportaże zdają się potwierdzać, że radiowe medium może pełnić szczególną rolę w przezwyciężaniu „zglobalizowanej obojętności”.

EN

Since it intensified in 2015, the migration crisis has become one of the major topics of media coverage. With time those numerous pieces resulted in society becoming indifferent to the plight of migrants. The newcomers, stereotypically treated as aliens, became a group of the unnecessary and unneeded, which then started to bear social tension and divisions. The author of the article intends to indicate that reportage/feature, radio reportage in particular, is one of the methods for building dialogue between cultures. In following the remarks of Ryszard Kapuściński and Emmanuel Levinas, the author noted that an encounter with “the Other” is one of the major challenges of the 21st century. The three analysed programmes seem to prove the fact that the medium of radio may fulfil a special role in overcoming “globalised indifference.”

14

Unknowability, Persecution, and the Ethical Bind: Reading through the Works of Sigmund Freud and Emmanuel Lévinas

51%

Giovanini V. O.

Avant. The Journal of the Philosophical-Interdisciplinary Vanguard

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2018

|

tom 9

|

nr 2

87-105

EN

This paper shows how persecution is a condition that binds each in an ethical obligation. Persecution is functionally defined here as an impinging, affective relation, one that is neither mediated by reason nor open to apology. The works of Sigmund Freud help illuminate the psychological mechanism responsible for impeding rational transparency in delusions of persecution and super-egoical moral demands. Similar to Freud who employs what Paul Ricœur has called a “hermeneutics of suspicion” to interrogate the status of a fully knowing subject, I contend that Emmanuel Lévinas’s work on the ethical subject is useful for developing a “hermeneutics of trust” in an ambivalent ontological condition that is unavoidably ethical. By thinking Freud and Lévinas together, I show how the commitment to total mastery of an unknowable ego leads to a persecutory relation, yielding moralities that are unconcerned with injuring the other in the name of that which is judged as good. In answer to this ethical dilemma, I propose that a turn toward relational ethics and an intentionality of search offers traces of a morality where differences are preserved and thus prevent the persecution of the other for one’s own moral fulfillment.

15

The Dyad and the Third Party: The Traces of Simmel’s Distinction in Phenomenology and Family Studies

51%

Kostrova E.

Avant. The Journal of the Philosophical-Interdisciplinary Vanguard

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2018

|

tom 9

|

nr 2

187-202

EN

The paper confronts Georg Simmel’s distinction between the dyad and the triad with the phenomenological analysis of analogous structures undertaken by E. Lévinas, B. Waldenfels, and J.-L. Marion. Simmel insists on keeping the dyad and the triad apart while only the triad is considered worthy of sociological research. On the contrary, phenomenologists reveal deep interrelation between the relationship with the other and the third party where the latter is actually co-present in the dyad. The presupposed link between the two and the three implies a different understanding of sociality that would respect its members in their uniqueness, unlike the world of interchangeable individualities common for social science. The third party can appear as the dimension of law and the ordinary (in Waldenfels), as the other of the other and the figure of humanity (in Lévinas), or as the child in the case of erotic relationship (in Marion). The last aspect of the third party provides a link to family studies. A brief outline of the situation illustrates oscillation between the triadic and dyadic interpretations of the family with the apparent prevalence of the dyad in recent decades.

16

Słowo na otwarcie konferencji

51%

Kamiński W. A.

Etnolingwistyka. Problemy Języka i Kultury

|

2007

|

tom 19

31-33

17

Identity and War in Michael Ondaatje’s

51%

Enescu A.

American, British and Canadian Studies Journal

|

2012

|

tom 19

45-55

EN

This paper addresses the issue of identity in relation to war through a close reading of Michael Ondaatje’s The English Patient. It investigates the connections between war and the construction of identity, focusing on aspects such as violence and death. In his novel Ondaatje uncovers private histories alongside the framing events of World War Two. Kip’s perception of war and his way of living through it suggest that the engagement on the world’s battlefield is riddled with inner conflicts separating people or bringing them together. In The English Patient what is at issue is the quest for a redefinition of the self: Hanna, Kirpal Singh and Almásy attempt to liberate the self through an investigation of the past. Thus, the novel problematizes the convolutions of human interaction zooming in on ideas of movement and metamorphosis as thematized in the war plot, functioning as the fundamental mechanisms that shape identity.

18

Gabriel Marcel i etyka heterocentryczna

44%

Węcławski M.

Roczniki Filozoficzne

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2021

|

tom 69

|

nr 2

285-303

EN

The article presents ethical dimension of Gabriel Marcel’s philosophical thought. Concerning several categories that it contains (including trial, betrayal, community, sacrifice, presence, availability, intersubjectivity, love) it is described as heterocentric. This term, taken from the very writings of Marcel, is here applicated in order to distinguish it from the terms already well-established in the literature (yet related mainly to later ideas), such as “philosophy of the other” or “identity-difference dialectics”; in general, it points to an attitude towards the other, which, however, leads to internal self-recovery. There is a task in front of a man on the road: to answer a call coming from both the inside and the outside; ultimately the aim is to anchor one’s own existence in the depth of reality which exceeds it. It is also shown that Marcel's ethics does not evade ontology, and that the answer to the question of how to live is inextricably linked with the reflection over being.

PL

Artykuł przedstawia etyczny wymiar refleksji filozoficznej Gabriela Marcela. Na tle szeregu obecnych w niej kategorii (m.in. próba, zdrada, wspólnota, ofiara, obecność, rozporządzalność, intersubiektywność, miłość) zostaje ona określona mianem heterocentrycznej. Pojęcie to, zaczerpnięte z pism samego Marcela, znajduje tu zastosowanie w celu odróżnienia od ugruntowanych już w literaturze przedmiotu, ale dotyczących zwłaszcza koncepcji późniejszych, nazw w rodzaju „filozofia innego” czy „dialektyka tożsamości i różnicy”; w ogólności dotyczy postawy zwrócenia się ku temu, co inne, które zarazem prowadzi do wewnętrznego samoodzyskania. Przed znajdującym się w drodze człowiekiem stoi zadanie odpowiedzi na wezwanie płynące zarówno z jego wnętrza, jak i z czegoś poza; ostatecznie jego celem staje się, by umocować własne istnienie w głębi rzeczywistości, która je przekracza. Wskazane przy tym zostaje, że etyka Marcela nie unika ontologii, a odpowiedź na pytanie o to, jak żyć, jest nierozerwalnie złączona z refleksją nad byciem.

19

A STUDY ON THE ASPECTS OF EUROCENTRISM AND DIFFUSIONISM REPRESENTED IN FOREIGNERS’ TRAVEL RECORDS ON KOREA IN EARLY 1900s

38%

CHO K. S.

International Journal of Korean Humanities and Social Sciences

|

2017

|

tom 3

117-126

PL

Ten artykuł dotyczy trzech różnych perspektyw jakie pojawiły się w dokumentach zagranicznych gości na temat Korei w początkach XX wieku. Jack London był pisarzem, który pisał powieści bardzo krytyczne w stosunku do społeczeństwa amerykańskiego. Gdy jednak w 1904 roku przyjęto jego postępową perspektywę, opisując sytuację polityczną w Korei, ujawnił on typowy pogląd orientalizmu. Uważał, że Korea i sposób życia Koreańczyków są obrzydliwe i „niecywilizowane”. W porównaniu z punktem widzenia Jacka Londona, książka francuskiego poety Georgesa Ducrocqa przedstawiała Koreę raczej w korzystnym świetle. Odwiedził Koreę w 1901 roku i okazywał uczuciową postawę wobec Korei i jej mieszkańców. Jednak jego sprawozdanie z podróży, Pauvre et Douce Coree, można określić jako reprezentatywny orientalizm estetyczny. Starał się, by wszystkie „koreańskie sprawy” wydały się piękne i miłe, ale prawdą jest, że taki pogląd może ukryć coś konkretnego. Ta perspektywa od samego początku upiększa Koreę, a także w tym samym czasie ukrywa rzeczywisty obraz Korei. E. Burton Holmes był podróżnikiem i często używał swojego „aparatu fotograficznego” do nagrywania rzeczy, których był świadkiem podczas podróży po całym świecie. Tak więc jego reportaż (travelogue) i film fabularny o Korei z 1901 roku opierały się na ścisłej obserwacji i raczej obiektywnym punkcie widzenia. Niemniej jednak nie mógł on uniknąć perspektywy modelu kolonizatora świata, innymi słowy, geograficznego dyfuzjonizmu.

KO

본고는 20세기 초반 한국(대한제국)을 방문한 3명의 외국 작가의 글을 검토한다. 잭 런던의 직선적 진보의식에 기초한 오리엔탈리즘이 타자를 유럽(서구)중심의 기준에 맞춰 무한히 상대화하면서 스스로의 우월성을 강조한다면 조르주 뒤크로의 심미적 오리엔탈리즘은 타자의 구체적 상황과 갈등과 내적 변모 과정을 무화시키는 정서적 태도에 의존함으로써 타자를 항구적 불변의 지위에 두려한다. 그런가 하면 버튼 홈스는 사용하는 매체의 특징에 따라 객관적 관찰자의 시점을 유지하려는 노력을 기울인다. 그러나 그 역시 근대적 확산론의 전제를 수용하고 있다. 잭 런던의 편협한 진보주의와 조르주 뒤크로의 복고적이고 심미화된 오리엔탈리즘, 그리고 버튼 홈스의 객관적 태도와 그것의 이면에 놓인 근대적 확산의 시계는 20세기 초 조선을 방문한 민간인 외국인들의 시선을 전형적 구도로 보여준다고 하겠다.

EN

This paper deals with three different perspectives appeared in foreign visitors’ records on Korea in 1900s. Jack London was a writer who wrote novels highly critical of American society based on progressivism. However, when his progressive perspective was adopted to report the political situation of Korea in 1904, he revealed a typical perspective of orientalism. He regarded Korea and ways of living in Korea as disgusting and ‘uncivilized.’ Compared with Jack London’s perspective, French poet Georges Ducrocq’s book was rather favorable. He visited Korea in 1901 and he showed affectionate attitude toward Korea and its people. However, his travel report, Pauvre et Douce Coree, can be defined as representing aesthetic orientalism. He tried to make all the ‘Korean things’ seem beautiful and nice, but it is true that this kind of view can also conceal something concrete and specific. This perspective at once beautifies Korea and also conceals the reality about Korea. E. Burton Holmes was a traveler and he often used his ‘motion-picture’ machine to record things he witnessed while travelling around worldwide countries. So, his report (travelogue) and motion picture film on Korea written and made in 1901 was based on close observation and rather objective point of view. Nonetheless, he couldn’t avoid the perspective of the colonizer’s model of the world, in other words, geographical diffusionism of western culture.