• Journal of The Korean Association For Science Education
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• v.26 no.6
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• pp.703-722
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• 2006

The purpose of this study is to investigate the characteristics of abduction suggested by C. S. Peirce, and to discuss its implications in science education. Peirce's abduction is the logic of generating hypothesis. Abduction is a kind of logical inference, which colligates general rule and the observed result, and then it makes us judge the observed result as a case of the general rule on the basis of their resemblance. The process of abduction is also the logic of inquiry. In a Peirce's view, inquiry is a struggle for escaping from the condition of 'doubt' and to 'belief the nature of which is the establishment of habits. Because what habit an object has is its whole meaning, in his views, the fixation of belief is the way of attaining the truth related to it. The beliefs of individuals, however, are always fallible. So, to attain a truth, we need the terminal opinion of community of inquiry that could conduct infinite inquiry. These characteristics of Peirce's abduction give suggestions in science education as follows; firstly, hypothesis generating which transforms the condition of 'doubt' into the 'belief by considering practical effects should be highlighted, secondly, logical inference which makes us judge the observed result as a case of the general rule on the basis of resemblance should be highlighted, and thirdly, communities of inquiry which stand on the view of modest realism should be intended toward. These results could be expected in playing a role in critical discussion on science education relating to abduction.

• Journal of Educational Research in Mathematics
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• v.18 no.1
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• pp.137-156
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• 2008

This article discusses the purpose of mathematics education based on the epistemology of Michael Polanyi. According to Polanyi, studying is seeking after the truth and pursuing the reality. He opposes to separate humanity and knowledge on account that no knowledge possibly exists without its owners. He assumes tacit knowledge hidden under explicit knowledge. Tacit knowing is explained with the relation between focal awareness and subsidiary awareness. In the epistemology of Polanyi, teaching and learning of mathematics should aim for change of students' minds in whole pursuing the intellectual beauty, which can be brought about by the operation of their minds in whole. In other words, mathematics education should intend the cultivation of mind. This can be accomplished when students learn mathematical knowledge as his personal knowledge and obtain tacit mathematical knowledge.

• Journal of the Korean earth science society
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• v.26 no.1
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• pp.1-8
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• 2005

The purpose of this study is to identify the effect of Problem-Based Learning on Student's Creativity Ability in Middle School Science Class. The experimental group had Problem-Based Learning classes for six weeks and control group had traditional inquiry instruction for the same period. The results of this study presents that Problem-Based Learning is significantly effective for the improvement of creative skills test and creative tendencies. And PBL group student's had positive thinking for PBL. It's not easy to generalize these results because of many different variables. but the results suggests that teachers should make an effort to improve student's creativity applying Problem-Based Learning. And it's necessary to develop many kinds of problems and teacher's instruction method to enrich creativity in the process of Problem-Based Learning.

• Journal of Korean Theatre Studies Association
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• no.40
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• pp.307-344
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• 2010

Cultural Studies built on the critical mind of New Left exposes the relationship between culture and power, and investigates how this relationship develops the cultural convention. It has achieved the new perspective that could make us to think culture and art in terms of political correctness. However, the critical voices against the theoretical premises of Cultural Studies have been increased as its heyday in 1980s was nearly over. For instance, Terry Eagleton, a former Marxist literary critic, declared in 2003 that the golden age of cultural theory is long past. This essay, therefore, intends to show the weak foundations on which the approaches of cultural studies to theatre rest and to clarify the general problem of their introduction to theatre studies. The approach of cultural studies to theatre takes the form of 'top-down inquiry' as it applies a theory to a particular play or historical period. In other word, from the theory the writer moves to the particular case. The result is not an inquiry but rather a demonstration. This circularity can destroy the point of serious intellectual investigation as the theory dictates answers. The goal-oriented narrow viewpoint as a logical consequence of 'top-down inquiry' makes the researcher to favor the plays or the parts of a play that are proper to test a theory. As a result it loses the fair judgment on the artistic value of a play, and brings about the misinterpretation. The interpreter-oriented reading is the other defect of cultural studies as it disregards the inherent meaning of the text, distorting a play. The approach of cultural studies also consists of a conventionality as it arrives at a stereotyped interpretation by using certain conventions of reasoning and rhetoric. The cultural theories are fundamentally the 'outside theories' that seek to explain not theatre but the very broad features of society and politics. Consequently their application to theatre risks the destructive criticism, disregarding the inherent experience of theatre. Most of, if not all, cultural theories, furthermore, are proven to be lack of empirical basis. The alternative method to them is a 'cognitive science' that proves scientifically our mind being influenced by bodily experience. The application of cultural materialism to Shakespeare's is one of the cases that reveal the limits of cultural studies. Jonathan Dollimore and Water Cohen provide a kind of 'canonical study' in this application that is imitated by the succeeding researchers. As a result the interpretation of has been flooded with repetitive critical remarks, revealing the problem of 'top-down inquiry' and conventional reasoning. Cultural Studies is antipodal to theatre in some respect. It is interested chiefly in the social and political reality while theatre aims to create the fiction world. The theatre studies, therefore, may have to risk the danger of destroying its own base when it adopts cultural studies uncritically. The different stance between theatre and cultural theories also occurs from the opposition of humanism vs. antihumanism. We have to introduce cultural theories selectively and properly not to destroy the inherent experience and domain of theatre.

• Korean Journal of Social Welfare
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• v.55
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• pp.55-81
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• 2003

This paper attempts to analyze the trend of research methods in Korean social welfare research and discuss utilities of qualitative research methods in broadening and deepening social welfare knowledge body in Korea. First, this paper examines research methods of 538 research articles published in Korean Journal of Social Welfare from the volume one in 1979 to the volume 51 in 2002. It has the following results: (1) non-empirical research articles were dominant in the 1980s; (2) empirical research articles have been dominant since the middle of the 1990s; and (3) research articles utilizing qualitative methods have appeared rarely since the end of the 1990s. Second, this paper examines the characteristics and the types(phenomenology, grounded theory, ethno-graphic approach, narrative inquiry etc.) of qualitative research methods. Third, this paper discusses (1) fitness between practice in social welfare discipline and qualitative research methods and (2) utilities of qualitative research methods in broadening and deepening knowledge body of Korean social welfare. In discussing the fitness, this paper focuses that qualitative research methods fits with the needs of social welfare discipline regarding broadening and deepening our understandings about social phenomena related to practice, and (2) qualitative research methods fits the needs of social welfare discipline regarding developing endogenous knowledge. In discussing the utilities, this paper focuses that qualitative research methods can be more properly utilized for social welfare research because there are coincidences in basic assumptions and perspectives of both qualitative research methods and social welfare practice. Finally, this paper highlights that 'many ways of knowing' exist in social science and it should be considered more sincerely in the arena of Korean social welfare research in order to more solidly develop the knowledge body of social welfare and practice in Korea.

• Journal of Korean Philosophical Society
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• no.93
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• pp.231-260
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• 2011

Simondon's theory of individuation and methodology of transduction presents a possibility of contemporary natural philosophy and a new perspective about the relation between philosophy and sciences. According to Simondon's anti-substantial viewpoint, being, as a metastable system charged with potential energy, complicates itself with quantum leaps transversing successive equilibriums. Individuation is the becoming of phases of being which transits from preindividual state to individuated states. Physical individuation as a paradigmatic model of individuation in general demonstrates not only insufficiency of form-oriented hylomorphism, but also spontaneous formational capacity of matter and reality of energetic relational operation immanent in matter. Genesis of a individual (structure or form) occurs as a resolution of the disparation between orders of magnitude, that is, the difference of potentials immanent in nature through the internal resonance, communication by information, transductive relation between the opposites. I'm trying to show that Simondon revives 'physis' of ancient natural philosophy by his own transductive applications of contemporary physics' conceptions, and therefore suggest a new non-reductive materialism. Especially Simondon's 'transduction' which is neither induction, deduction, nor dialectic, but an original ontological process and a peculiar method of thinking, I think, is worthy of note in order to construct network of knowledge and inter-relation between various sciences.

• Korean journal of communication and information
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• v.45
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• pp.7-48
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• 2009

The recent crises of Marxism do not mean Marx’s crisis. Marx said that he was not a Marxist. The purposes of this essay explore (1) the modern identity of the political economy; (2) the possibilities of mutual understanding between neoclassical economics and Marxist economics; (3) problems of the political economy in media and communication industry. I have begged for analytical Marxists, because of their good fruits. They accepted the methods of modern social science and they constituted a tremendous advance in the application of the scientific methods to the study of society. In insisting on micro-foundations(methodological individualism), analytical Marxism distinguished itself from structuralism and functionalism. I appreciate that analytical Marxism has reduced a theory to practice. But the works didn’t listen to everyone(from Marxists to un-Marxists), and explain everything. Making theory with production/consumption, macro/micro, and structure/behavior is a road to the political economy in the long run. It also applies to media and communication industry. The realm of media/communication is broad, which in philosophy, humanities, politics, economics, sociology, and engineering. And media policy is more complicated by politicians who look at the same situation from different angles. By the aid of interdisciplinary research, the political economy of media/communication shall explain at full length.

• Journal of Science of Art and Design
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• v.11
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• pp.109-152
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• 2007

This thesis started from accepting the criticism and concretely seeking the possibility of visual visuality, in particular, visual physicality or physical visuality through the expression revealed in painting space. This study aims at stressing the role of the body in visual perception and pictorial expression by it by examining the interaction between it and the body. First of all, this study explored perception and the position of the body in the great frame of the historical stream from modernism, through minimalism, through post-minimalism to later art in order to confirm the interaction between visual perception and the body or the change in the intervention of physicality in the stream of contemporary art, and connected them with a discourse on perception and the body. It raised as the grounds for it the discussions which provided the theoretical background about perception. It dealt with the scientific discussions on perceptual physicality by Gestalt psychology in perceptive psychology, and next the discussion of Rudolf Arnheim who exemplified Gestalt psychology mainly on the dimension of visual art. It is significant in explaining the perceptual activeness which is the same as that of M. Merleau-Ponty as a primary debater to solve the questions of perceptual physicality and physical visuality. M. Merleau-Ponty set forth ambiguous perception and the body as its background as the fundamental bases for perceiving the world rather than consciousness proved explicitly. As Hal Foster said, as minimalist phenomenological background they provided appropriate theoretical background to the late art rising against modernist logic. Next, after the 1970s Frank Stella showed a working method and a tendency entirely different from those in the previous period. For example, deconstruction of frame, decentralized spatial expression, dynamic and mixed expression, and allowing real space by overlapping were judged to swing to approval of perceptual physicality. Francis Bacon's painting structure, that is, figure, triptych, aplat and a method of production by accident were understood to well reflect M. Merleau-Ponty's chair logic of chiasme. This study tries to seek the possibility of pictorial expression from works aiming at defining the question of seeing in connection with physicality, the role of the body as the body accumulated and the linking with a real, daily life as the background of the body, and confirm the phase shift.

• Journal of Christian Education in Korea
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• v.66
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• pp.413-437
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• 2021

Humans are created as spiritual beings that can relate to God. However, when a human spirit refuses to transform through confronting God, it experiences a crisis. A spiritual crisis results from disconnecting with God, who is the ultimate foundation, but we humans try to overcome such absence through accomplishments and efforts. In this technological age, the ethics issues of AI (Artificial Intelligence), robots, and cloning are related to anthropology. The development of the mind, heart, and logic cannot suggest a basis for destruction and confusion as much as the development of the world. In fact, education focused on the human mind cannot be considered holistic. Mind, together with thought, will, and belief, plays a crucial role in making choices and leading a human life. So it is actively studied in other domains other than Christian education. However, although the human spirit takes care of some territory of humanity, unlike the mind, it can neither be partial nor fragmentary. Instead, it manages the transformation that influences the core of human life. Therefore, Christian education must clearly concentrate on the spirit rather than on other human elements, intentionally concerning spiritual transformation through encounters with God. In other words, Christian education is the passage connecting a human spirit to God's presence at work, which enables us to understand the human being as a whole. For this, we must put our efforts to increase the chances of encountering God through Christian education. While "Encounter" requires both parties' interaction, "Transformation" stresses God as the main agent and His proactive nature. I also want to emphasize "worship" as the opportunity to communicate and experience God in our daily lives. By examining the preparation and the process of the spiritual transformation of humans, this paper would offer a theological foundation for continued transformation of the human spirit in the faith community, rather than personal experience or conviction.