 Since the turn of the twentieth century, Korean philosophers have been paying close attention to Western philosophical traditions, first, continental philosophy such as German Idealism, Marxism, phenomenology and existentialism, and more recently, analytic philosophy. However, hardly any of these took root in Korea and developed a distinctively Koreanized form of thought as a school. The situation is different with more traditional philosophy, such as Buddhism, and especially Confucianism. For example, in the early to mid-twentieth century, under the influence of newly arrived Christianity, a highly self-conscious group of Korean Confucians developed a distinctive form of indigenized philosophical vision by identifying God with mu (Nothing), thus effecting a synthesis of Western thoughts with East Asian traditions. Yu Yŏng-Mo (1890–1981 pen name: Tasŏk), and Ham Sŏkhŏn (1901–1989) are among those who developed this syncretism. Indeed, Tasŏk developed an interesting tripartite theory of the self. First, we have the bodily self (mom-na). But this is not significant for the meaning of life because it is also found in lowly animals. We also have the mental self (mam-na). But this can be extremely selfish. Most important for us is the spiritual self (ŏl-na). It is this last one that needs to be elevated to be in a union with the ultimate reality which he calls “Hananim (God)” and he goes on to identify the latter with mu or Nothing. It is from this primordial Nothing that all things arise (H. Kim 2019c). His student Ham Sŏk-hŏn develops a unique philosophy of history in which the motive force of history is not the upper class but the nameless people he calls “Ssi-al”, following Tasŏk. Since Ssi-al is the dynamic source of life in its development, Ham goes on to identify it with God as the spiritual telos of the history. It is thus both the origin and goal of life. This goal, however, is not supernatural but natural and earthly, and it can be achieved only through suffering in history as its necessary moment. Ssi-al as spiritual move can overcome itself only in suffering and realize its true nature in the concrete historical process (H. Kim 2016a).