• Korean Journal of Cognitive Science
• /
• v.14 no.4
• /
• pp.65-70
• /
• 2003

In this article, I show that the cognitive suicide argument does not succeed in refuting eliminativism. The argument misses an important aspect of eliminativism. In Sec. 3, the last section, I will suggest the aspect of eliminativism and, on the basis of it, will develop my criticism against eliminativism.

• Korean Journal of Logic
• /
• v.15 no.1
• /
• pp.85-107
• /
• 2012

This essay criticizes Van Fraassen's argument for empirical equivalence among competing theories, which is based on his interpretation of Newtonian space-time. I argue that his misleading interpretation of the ontology of absolute space-time results in his ineffective attacks against a residual structure of space-time, absolute velocity. Van Fraassen's argument basically misleads us into empirical equivalence in that his literal reading of Newtonian space-time disregards a variety of aspects of its model.

• Korean Journal of Cognitive Science
• /
• v.8 no.1
• /
• pp.7-36
• /
• 1997

Beginning with the historical background under the light of which the program of naturalization proves to presuppose the mechanistic mechanistic materilalism, this paper first exposes what is the problem about intentionality, and then explains and examines the approaches to the program of naturalization of intentionality. Churchland's eliminativism and Dennett's instrumentalism are examined critically. Intentional realism is argued for;however, Dretaske's theory is preferred to than Foder's because the former but not the latter reveals least one of the various possible mechanisms of misrepresentations.

• Journal of the Korean Society of Earth Science Education
• /
• v.15 no.3
• /
• pp.354-372
• /
• 2022

The purpose of this study is to explore the philosophical position of various scientific theories based on the scientific worldviews for science education. In addition, it aims to expand science education, which has usually dealt with epistemology and methodology, to ontology, that is, to the problem of metaphysics. It can be said that there exists a physical realism, traditionally defined as a strong determinism of the metaphysical belief. That is fixed and unchanging objective scientific knowledge independent of our minds, which was established by Newton, Einstein and Schridinger. What can be seen in the natural laws of dynamics can be called 'mathematicization'. Einstein also shook the traditional views to some extent through the theory of relativity, but his theory was still close to traditional thinking. On the contrary, to escape from this rigid determinism, we need anthropomorphic concepts such as 'possibility' and 'chance'. It is a characteristic of the modern scientific worldviews that leads the change of scientific theory from a classically strong deterministic thought to a weak deterministic accidental accident, probability theory, and a naturalistic point of view. This can be said to correspond to Darwin's theory of evolution and quantum mechanics. We can have three types of epistemological worlds that justify this ontological worldviews. These are rationalism, empiricism and naturalism. In many cases, science education does not tell us what kind of metaphysical beliefs the scientific theories we deal with in the field of education are based on. Also, science education focuses only on the understanding of scientific knowledge. However, it can be said that true knowledge can bring understanding only when it is connected to the knowledge of learned knowledge and the learner's own metaphysical belief in the world. Therefore, in the future, science education needs to connect various scientific theories based on scientific worldviews and philosophical position and present them to students.

• Journal of the Daesoon Academy of Sciences
• /
• v.32
• /
• pp.137-173
• /
• 2019

Modern scientists are trying to find the basic unit of order, fractal geometry, in the complex systems of the universe. Fractal is a term often used in mathematics or physics, it is appropriate as a principle to explain why some models of ultimate reality are represented as multifaceted. Fractals are already widely used in the field of computer graphics and as a commercial principle in the world of science. In this paper, using observations from fractal geometry, I present the embodiment of ultimate reality as understood in Daesoon Thought. There are various models of ultimate reality such as Dao (道, the way), Sangje (上帝, supreme god), Sinmyeong (神明, Gods), Mugeuk (無極, limitlessness), Taegeuk (太極, the Great Ultimate), and Cheonji (天地, heaven and earth) all of which exist in Daesoon Thought, and these concepts are mutually interrelated. In other words, by revealing the fact that ultimate reality is embodied within fractal geometry, it can be shown that concordance and transformation of various models of ultimate reality are supported by modern science. But when the major religions of the world were divided along lines of personality (personal gods) and non-personality (impersonal deities), most religions came to assume that ultimate reality was either transcendental or personal, and they could not postulate a relationship between God and humanity as Yin Yang (陰陽) fractals (Holon). In addition, religions, which assume ultimate reality as an intrinsic and impersonal being, are somewhat different in terms of their degree of Holon realization - all parts and whole restitution. Daesoon Thought most directly states that gods (deities) and human beings are in a relationship of Yin Yang fractals. In essence, "deities are Yin, and humanity is Yang" and furthermore, "human beings are divine beings." Additionally, in the Daesoon Thought, these models of ultimate reality are presented through various concepts from various viewpoints, and they are revealed as mutually interrelated concepts. As such, point of view regarding the universe wherein Holarchy becomes a models in a key idea within perennial philosophy. According to a universalized view of religious phenomena, perennial philosophy was adopted by the world's great spiritual teachers, thinkers, philosophers, and scientists. From this viewpoint, when ultimate reality coincides, human beings and God are no longer different. In other words, the veracity of the theory of ultimate reality that has appeared in Daesoon Thought can find support in both modern science and perennial philosophy.

• Journal of the Korean earth science society
• /
• v.23 no.4
• /
• pp.309-323
• /
• 2002

This qualitative study investigated preservice teachers' understandings of the ontology and epistemology underlying constructivist notions of learning through four in-depth interviews. Of the sixteen participants in a larger study, five significantly changed ontological and epistemological beliefs and eleven did not. This study focused on these eleven teachers who have hardly changed their philosophical beliefs throughout the teacher education program. Ten teachers who consistently maintained the scientific realist beliefs were presented as a composite case (Young's case). Among the eleven teachers, there was one outlier who had consistently maintained an idealist and relativist epistemological position from the beginning of the study and was subjected to another case analysis (Ben's case). These cases corroborated the assertion that each individual's deeply entrenched ontological and epistemological beliefs are very hard to change. For researchers, this study offers insights into the reasons that preservice teachers give for non-changes in their thinking about learning to teach. The study also examines preservice teachers' perceived constraints in implementing their ideal pedagogies and the influence of the teacher education program on their pedagogical beliefs changes. The benefits and influences of the M.Ed. program's theoretical coursework and the field experiences on these teachers' learning-to-teach experiences are addressed with rich data. The implications for teacher educators as well as for the instructional practices of preservice teacher education programs are discussed. This research emphasize necessity of the field-based teacher education program and the need of empowering experienced school teachers as teacher educators in teacher preparation and professional development.

• Korean journal of communication and information
• /
• v.54
• /
• pp.76-97
• /
• 2011

What are the meanings of abduction as a methodology of Cultural Studies? By contextualizing Charles Sanders Peirce's logic of abduction in the discipline of Cultural Studies, I explore the epistemological discussion on the modern scientific research methodology of social sciences. Abduction is a kind of logical inference, which is often associated with guessing or intuition. Peirce's method of abduction and Cultural Studies' contextual formation in effect address an alternative methodology to positivism. Criticizing the modern Eurocentric structure of knowledge construction, I suggest that the virtue of abduction, as a logic of discovery, should be re-discovered in the context of Cultural Studies. Abduction holds important lessons for Cultural Studies as well as social sciences in general because of its focus on intuition, empathy, and intellectual collaboration. Through its elaboration of the logic of abduction, Cultural Studies is able to maintain not only its epistemological ground but also its methodological communicability.

• Journal of the Korean Chemical Society
• /
• v.48 no.6
• /
• pp.638-644
• /
• 2004

The purpose of this study was to investigate students' views on the scientific model and to compare their views by grade, gender, and achievement. Relationships between students' views on the scientific model and epistemological beliefs were also investigated. Participants were 137 8th- and 112 11th-graders in Seoul. The results indicated that the students' views on the scientific model, on the whole, were adequate except the items concerning the 'models as exact replicas'. Male students or high-achieving students had more adequate views on the scientific model than female students or low-achieving students. However, there was no significant difference between 8th- and 11th-graders. In correlation analysis, students with inappropriate views on the scientific model were found to have traditional epistemological beliefs.

• Korean Journal of Cognitive Science
• /
• v.2 no.1
• /
• pp.1-12
• /
• 1990

Mental represention as an empirical fact raises certain ontological problems regarding both the subject and the object of representation, that is,the existence of the mimd and that of the represented world. Propsitional attitudes, for instance, presuppose the subject of such inguistic representation, as well as the propositional fact reffered. But the ontological status of the reference is an open question. Mental representations as events also present problems of ontology. How mental events interact wiht physical events, how they are related with neural events,and in what way mental events are functionally autonomous,and such are the problems remaining to be answered. The world of mental representation may be seen as a theoretical world,of which the ontological status depends on the progress in the corresponding empirical science,that is,neuroscience. But the problem of realism in the philosophy of science is still an issue of debate. These,then are philosophical issues related to the ontological status of mental representation. Their solutions,or approaches to them,however, must waite for the further progress in cognitive science,which has philosophy as a humble participant among other disciplines.

• (The)Study of the Eastern Classic
• /
• no.32
• /
• pp.215-244
• /
• 2008

This article's aim is to criticise ontological physicallism, supervenience, and eliminativism on theory of mind-body relation, and to present Confucian theory of mind-body relation as an alternative. Confucianism on theory of mind-body relation. Ontological physicallism reduce 'the psycho' to 'the physical'. Therefore, Physicallism as theory of mind-body relation reduce mind to physical body. Mind-Body supervenience theory insists property co-variation and dependency of mind-body. Eliminative materialism is to eliminate 'the psycho'. But confucianists believe in reality of the human mind-heart & it's nature. Confucianism is to establish the mina-heart & it's nature as real. Confucianism can be an alternative of physicallism, supervenience, and eliminativism on theory of mind-body relation. And Confucian's opinion differs from theory of the substance and phenomenalism.