• Journal of Digital Convergence
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• v.18 no.2
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• pp.403-411
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• 2020

This convergence study examines the case of the Andaz Hotel branches, which sees the critical elements of a characteristic boutique hotel as an experience and makes a successful case with rich experience content in the hotel. By examining sixteen experience content categories, eight from the Andaz India Delhi branch and Tokyo branch in Japan and analyzing them through Schmitt's five experience modules, we have found that both branches had strong experience content in most of the modules, in line with the brand philosophy of creating hotels that make the most of the local characteristics. The study also showed that the Toranomon Hills branch had stronger emotional experience contents than the Delhi branch, and the Delhi branch had a little stronger in the case of cognitive experience contents. Both branches were found to have rich experience content at various points encountered by the guests while using the hotel.

• Journal of Korean Philosophical Society
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• v.126
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• pp.133-158
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• 2013

The main aim of this paper is to show that Gadamer's notion of historical constraint of interpretation is an unsuccessful theoretical postulation. Gadamer tries to present the limits of knowledge and interpretation in terms of his notion of understanding as an event. According to Gadamer, interpretation is bound to be incomplete by nature, and this leads to the thesis of "the uncertainty of interpretation". Although Gadamer seems to make his case successfully against the objective and ahistorical frame of interpretation, his thesis of the uncertainty of interpretation inevitably brings up the fear of nihilistic relativism. To meet this problem, Gadamer offers a constraint of hermeneutic situation, which is derived from the historicity underlying all forms of our existence. Nevertheless, the notion of historicity as the essence of human life does not seem to explain successfully how the actual content of an interpretation is constrained. Drawing on the experientialist notion of 'the embodied understanding", I suggest that the working constraint of interpretations can be appropriately found in the commonality of human experience which is conspicuous at the bodily and physical level of experience. In sum, interpretations, as part of mental and abstract level of experience, arise out of the bodily and physical level of experience, and at the same time strongly constrained by it.

• Journal of The Korean Association For Science Education
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• v.33 no.1
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• pp.144-160
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• 2013

This study is a proposal, which is the trial to explicate, in neurology, on how critical thinking as a creative method of sciences functions. The creative methods of sciences, even at present, are mostly the hypothetical insistences concerning with the logical processes of researches suggested from the philosophers of science; Popper, Kuhn, Hempel, or Lakatos. These insistences do excavate what process or approach can be scoped out of scientists' creativity. I call the tendency or approach of the researches, "Process Approach of Creativity (PAC)". From my view point, any PAC trial does not concern with how creative theories can actually be invented. On the other hand, this study is focused on the philosophical thinking abilities of scientists who invented new great theories. They mostly had some experiences to study philosophy while studying their science fields, thus had critical thinking abilities on their studies. From my point of view, critical thinking in philosophy raised questions as to their fundamental and basic (old) concepts and principles, and thus gave them new creative theories. I will try to explain this from the point of neurophilosophy. From the perspectives coming from "the state space theory of representation" of Paul & Patricia Churchland, the pioneers of neurophilosphy, the "creative theories" are the networks of topographic maps giving new comprehensive explanations and predictions. From these perspectives, I presuppose that the attitude of critical questioning revises the old networks of maps with back-propagation or feedback, and thus, is the generative power of searching new networks of maps. From the presupposition, I can say, it is important that scientists reflect on the basic premises in their academic branches for issuing out extraordinary creativity. The critical attitude of philosophy can make scientists construct the maps of new conceptual scheme by shaking the maps of the old basic premises. From this context, I am able to propose "Critical Thinking Approach of Creativity (CTAC)".

• Proceedings of the Korea Contents Association Conference
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• 2016.05a
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• pp.95-96
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• 2016

3d 게임 혹은 애니메이션 툴로 제작된 인터렉티브 아트 작품은 디스플레이를 통해 표현 될 때 가상의 입체공간이 시각적 평면 상태로 전달되는 물리적 한계를 가지게 된다. 관람자의 몸의 움직임과 가상현실의 시각적 재현, 물리적 공간에서 물체의 변화와 움직임을 동시에 경험한다면, 다양한 감각과 자극으로 작품의 몰입도를 높이고 전달하고자 하는 내용에 집중도를 높을 수 있다. 이 프로젝트에서는 이러한 복합적인 인터렉션을 통해 현대사회의 가상과 현실의 모호성을 표현하고, 삶의 본질과 현상에 대한 철학적 질문을 제시한다.

• Journal of Korean Philosophical Society
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• v.152
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• pp.59-79
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• 2019

The main purpose of this paper is to critically examine the intractable problems of Peirce's notion of 'symbol' as a higher and perfect mode of sign, and present a more appropriate account of the higher status of symbol from an experientialist perspective. Peirce distinguished between icon, index, and symbol, and suggested symbol to be a higher mode of sign, in that it additionally requires "interpretation." Within Peirce's picture, the matter of interpretation is to be explained in terms of "interpretant," while icon or index are not. However, Peirce's conception of "interpretant" itself remains fraught with intractable opacities, thereby leaving the nature of symbol in a misty conundrum. Drawing largely on the experientialist account of the nature and structure of symbolic experience, I try to explicate the complexity of symbol in terms of "the symbolic mapping." According to experientialism, our experience consists of two levels, i.e., physical and symbolic. Physical experience can be extended to symbolic level largely by means of "symbolic mapping," and yet is strongly constrained by physical experience. Symbolic mapping is the way in which we map part of certain physical experience onto some other area, thereby understanding the other area in terms of the mapped part of the physical experience. According to this account, all the signs, icon, index, and symbol a la Peirce, are constructed by way of symbolic mapping. While icon and index are constructed by mapping physical level experience onto some signifier(i.e. Peirce's "representamen"), symbol is constructed by mapping abstract level experience onto some signifier. Considering the experientialist account that abstract level of experience is constructed by way of symbolic mapping of physical level of experience, the symbolic mapping of abstract level of experience onto some other area is a secondary one. Thus, symbol, being constructed by way of secondary or more times mapping, becomes a higher level sign. This analysis is based on the idea that explaining the nature of sign is a matter of explaining that symbolic experience, leaving behind Peirce's realist conception of sign as a matter of an event or state of affairs out there. In conclusion, I suggest that this analysis will open up new possibilities for a more appropriate account of the nature of signs, beyond Peirce's complicated riddles.

• Journal of Hospice and Palliative Care
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• v.12 no.3
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• pp.115-121
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• 2009

Despite a recent increased nation's attention given to improving end-life care, we professionals need to be more critical and reflective on our realities surrounding hospice palliative care. The aim of this paper is to suggest that palliative care models can be used for patients/families in the last phase of life and examine whether they are appropriate for caring them in congruence with philosophy of hospice. The hospice experience model (HEM) of Eagan & Labyak and the developmental model of Byock are introduced and examined for their congruence with philosophy of hospice in applying to clinical practice. The HEM as a patient/family value-directed end of life care model emphasizes three principles; unique experience of patient/family, interactions/relationships among multiple dimensions of personhood and between family, and personal growth and development in the face of suffering through a life-completion. The developmental model stipulates dying as the last stage of living, a stage of life cycle in which patients/family may have growth through life-completion in multidimensional relationships of personhood. The model includes the developmental landmarks and tasks for life-completion as the framework to guide a means of professionals' to recognize their opportunity to grow. The landmarks and tasks include worldly and social affair, individual relationships, intrapersonal, and transcendent dimension. The models could work as appropriate palliative care models for patients/families in the last stage of living. The professionals need to be encouraged to apply the models to end of life care setting.

• Journal of Korean Philosophical Society
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• v.123
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• pp.379-407
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• 2012

The main purpose of this paper is to make a case for the availability of pragmatist ethics by showing the differences between utilitarianism and pragmatism. In this paper, drawing on Dewey's view, I show that Bentham and Mill were doomed to failure because they both regarded moral conduct not as a process but as a fixed act, the remarkable differences between their views notwithstanding. Besides, I also show that pragmatism distinguishes itself from utilitarianism by its focus on the aspect of the amendment of a conduct rather than its attainment. Pragmatist ethics works on the assumption that moral conduct arises only in conscious experience. What pragmatists mean by consciousness is not an ability just given to haman, but a function emerging from the human interaction with his environment. Therefore, morality is extended from and restricted by experience, because it is grounded in concrete experience, but not in the transcendental nor a priori realm. Since pragmatism suggests the possibility of "ethics without principles" in that it works through the way which successfully rejects the traditional absolutist ethics, while avoiding the downslide to a nihilistic form of skepticism. Thus, it may serve as a third view that overcomes a seriously divergent situation of the current ethical arguments. In other words, starting from the very nature of experience, pragmatist ethics offers a 'bottom-up' ethics, instead of a 'top-down' one. This reconstructive reading of pragmatism away from utilitarianism is expected to offer a more comprehensive account of our moral experience in the pluralistic world of diverged values.

• The Journal of Korean Philosophical History
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• no.32
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• pp.371-394
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• 2011

Buddhism have affected Korea traditional education very much. Sam Guk Yu Sa is a book which includes the public disposition grounded on world view of Buddhism. In the wide scope, the public disposition relates to their cultivating education. This paper reviewed cultivating education grounded on John Dewey "experience-learning" model about the Buddhistic public disposition appearing in Sam Guk Yu Sa. "Meaning-experience" as "adult-becoming" appearing in Sam Guk Yu Sa shows a strong characteristic of cultivating education when we see on a creative horizon in the Buddhistic world. Dewey-Deleuze's cultivating education which modernizes the theory of John Dewey meets at the place of the public disposition and three fables of Sam Guk Yu Sa grounded on the Buddhistic world. This could open possibility to interpret the cultivating theory of Korea traditional thought and western educational theory with interdigitation. Fables of Sam Guk Yu Sa dealt with growth and maturity of the public from Buddhist monk to folk wishes to achieve Bulgukto(佛國土; the land with Buddha) through the process of cultivating education which leads to "impulse-observation-knowledge-determination." In these series of process for "adult-becoming," life itself possesses characteristic of cultivating theory. In this respect, fables of Sam Guk Yu Sa shows Korea traditional cultivating theory and can be a role of a discourse book for cultivating educational theory which could relate to western educational theory.

• Journal of Korean Philosophical Society
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• v.141
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• pp.187-202
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• 2017

The aim of this paper is to clarify the difference between the concept of deduction-induction and Aristotle's concept of syllogismos-epagoge. First, Aristotle does not use the expression 'invalid syllogismos'. But a valid deduction is distinguished from a invalid deduction in modern logic. Second, from Aristotle's point of view syllogismos is paralleled by epagoge. Because syllogismos is equivalent to epagoge in logical form. But a disturbing lack of parallelism exists between deduction and induction by which the standards for establishing inductive conclusions are more demanding than those for deductive ones. Third, instructors in introductory logic courses ordinarily stress the need to evaluate arguments first in terms of the strength of the conclusion relative to the premises. Accordingly, students may be told to assume that premises are true. But Aristotle does not assume that premises are true. A syllogismos start from the conceptually true premise and a epagoge start from the empirically true premise.

• The Journal of the Korea Contents Association
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• v.22 no.9
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• pp.644-656
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• 2022

This study is aimed to analyze advanced research focusing on teachers' experience of teaching children from multicultural families and figure out the trend and provide them as data to find unresearched parts of multicultural education. As the subjects of research, this author selected total 49 journals published in the candidates of the National Research Foundation of Korea from 2007 till April, 2021. According to the findings of analysis, research dealing with teachers who had experience to teach children from multicultural families appeared constantly from 2007, and it was handled frequently by journals on early childhood education or childcare. Regarding study methods, Quantitative study and qualitative study were employed similarly, and about the subjects of research, teachers formed the largest part as 77.6%. Lastly, concerning the contents of research, teacher-related properties have been paid attention to after 2015, and about the topics of research, philosophy and development formed a large part, and particularly, research on multicultural consciousness of philosophy or of education was carried out continuously. The findings of this study stress the importance of influence in teachers teaching children from multicultural families and suggest the extension and diversification of research subjects for children from multicultural families and present data for exploring future research topics.