Knowledge must be viewed from various aspects. We should not only look at the Le Roi Soleil.
If it becomes fixed in one absolute method, errors are bound to occur under external influences.
Like the image of the Le Roi Soleil with the legs of a 20-year-old.
A Consideration of Shin Jung-woo's "Science Addiction: The Curtain of Social Ignorance": Focusing on the Authenticity of Vanity.
Park, chan-Bean
Shin Jeong-woo's ostensibly insightful contemplation on science addiction resonates with us to a certain extent. Who can remain unaffected by the critique that devalues modern human activities under the guise of intellectual vanity? Furthermore, this scrutiny extends to the attitudes of intellectuals towards knowledge pursuit. In the 21st century, afflicted by the malady of excess information, this perspective prompts introspection among both the general public and scholars. It appears to be an excellent piece that satirizes the contemporary tendency to research and analyze the fabric of the curtain while losing sight of the purpose of pursuing the truth behind it. However, the author contends that a reconsideration of the value of vanity is necessary. While there is some agreement with Shin Jeong-woo's criticism of vanity as blind acceptance and adherence to experts, it is worth pondering: since the inception of knowledge—though this point cannot be precisely demarcated—has there ever been an intellectual inquiry entirely free from the influence of intellectual vanity? This is a matter that warrants careful examination.
The path of knowledge is a solitary journey. The books they write cry out, "Understand me!" The pursuit of knowledge wears the inevitable crown of destiny—being misunderstood—amidst the inner violence of creativity, thirsting for recognition. These seekers must forever prove their worth. In other words, they must always demonstrate their superiority over others. Even those intellectuals unrecognized in their time harbor a secret hope: "After my death, my value will surely be reassessed." Intellectuals, whose only claim is their quest for knowledge, are dominated by the vain emotion of "I am smarter than you." The one who 'truly' pursues intellectual inquiry is 'truly' a vain person, and 'truly' an obsessed one. In this light, the value of intellectual vanity cannot be judged solely in negative terms.
Nothing resonates with authenticity quite like vanity. There is no internal driving force that follows such a simple process and procedure as the transparent thought, "I want to be praised more than that person." Vanity is the most vertical of aspirations, simultaneously reaching for the lowest and the highest points, with the strongest vertical force. Shin Jeong-woo comments on the attitude of 21st-century masses: "They seek only the entertainment of answers to fantasies found in our daily lives, not the detailed process of knowledge derivation." He describes this as "an empty desire, a device that implants a kind of vanity in an ignorant society." Even if we were to negatively evaluate vanity and conclude that the masses are treading a futile path, Bachelard urges us to focus on 'fantasy' and 'reverie.' Most of our artistic creations emerge from reverie. When we inhabit the realm of repose, we intertwine with one another, invoking new creativity. Thus, Bachelard seems to emphasize the value of "reading that weaves the content of the text with one's experiences through reverie, becoming a new reader" over "reading at the level of following the general text." The knowledge transmitter and the reader who receives it as entertainment are born as co-authors, enjoying the value of being co-knowers. We cannot disregard the Shōsōin that emerges when collecting each expert's knowledge piece by piece. This will also help prevent the isolation of intellectuals. Knowledge must be solitary, but this should only be in the relationship between oneself and knowledge; the intellectual themselves should not be isolated. Intellectuals must remain awake. Observing that the roots of savoir and pouvoir are in voir, we see that intellectuals must open their eyes and 'see.' They must connaissance (know) to conysance (recognize) the whole. A person climbing a mountain cannot perceive the entire mountain; they cannot know how far they've climbed. The value of those who survey the whole from afar, those who view knowledge from a distance, should not be underestimated. Even if modern masses may seek to cultivate knowledge purely for 'fun.' They may not be greatly interested in 'climbing the mountain of truth.' However, I ponder: "Can knowledge not become a form of entertainment?" Let me rephrase: "Must knowledge not remain as merely a form of entertainment?" Did previous intellectuals truly move with such 'gorgeous' motivations? The authoritarian attitude towards knowledge must be discarded. All people are intellectuals, and the opportunity for all to enjoy knowledge should rightfully be guaranteed. A more dangerous attitude would be the sacrifice of talent occurring under the violence of defeatism that claims, "We cannot pursue knowledge," by pushing knowledge out of the realm of entertainment.
In this reverie of thought, we find the paradoxical nature of knowledge and vanity intertwined like the roots of an ancient tree. The pursuit of knowledge, far from being a lofty endeavor divorced from human frailty, is intimately connected to our most basic desires for recognition and superiority. Yet, it is precisely this vanity that propels us towards the heights of understanding, much like how the lowly acorn dreams of becoming a mighty oak. The modern masses, in their quest for 'fun' knowledge, are not so different from the scholars of old. Both are driven by a fundamental human desire to understand and to be understood. The difference lies not in the quality of their motivations, but in the honesty with which they acknowledge them. Perhaps, then, the true path to wisdom lies not in denying our vanity, but in embracing it as the fertile soil from which the flowers of knowledge may bloom. Let us not fear the democratization of knowledge, nor its intermingling with entertainment. Instead, let us celebrate the myriad ways in which curiosity manifests itself. For in this grand theater of learning, where every mind is both actor and audience, we may find that the most profound insights arise not from solemn study alone, but from the joyous play of ideas in the collective imagination of humanity.
about, Dear my Shin Jung-woo.
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