• Journal of Korean Philosophical Society
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• v.137
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• pp.225-247
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• 2016

This research examines the philosophy of Toegye and Spinoza in the postneo-Confucian and post-modern perspective in emphasizing the activity of Ri(理) and reason beyond the similarities of system in their thought. There is no disagreement in viewing Toegye and Spinoza as balanced opposites in their attempts to harmonize man and nature. In this discussion, I will infer the similarities of Toegye and Spinoza in terms of an 'activity-passivity' thesis.

• The Journal of Korean Philosophical History
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• no.25
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• pp.167-196
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• 2009

Youlgok's thoughts on mind are represented both in his one-road theory of mind, nature, emotion and will and in his one-way theory of Li riding on a dynamic Ki. The one-road theory has two meanings. First, it means that mind, nature, emotion and will are not separate things, but those three things other than mind belong to mind, which only different phases of mind. Second, it means that human desire and moral will, inborn nature and dispositional nature, four clues and seven emotions are not sets of mind opposing each other forever, but sets of mind which can be sublated in the end. The one-way theory of Li riding on a dynamic Ki explains the relation of mind and nature in terms of Li and Ki. In Youlgok's theory, Ki(mind) is the subject of operating dynamics and Li(nature) is the content of operated results. Nature appeared through operating mind is emotion. Li riding on a dynamic Ki means both that Li superintends Ki(operates Ki's standard), and that it realizes itself through Ki. In a word, mind is the subject realizing nature, and mind operates under the control of nature. In this way, Youlgok pays attention on both Li's norm and Ki's dynamic.

• The Korean Publising Journal, Monthly
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• s.351
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• pp.70-71
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• 2005

• Journal of Korean Philosophical Society
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• v.129
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• pp.111-140
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• 2014

In this paper, the main subjects with which I deal are as follows: (1) Is Distancing Philosophy from the real ruling power a way of practical-philosophical resistance, based on social reformation as a axiological directivity of Kim Tae-Gil's ethical thought, though it is negative type of resistance? Or is it a sort of transformed value-free opportunist behavior which allows antidemocratic ruling group to coerce the people into submission, assuming an uncompromising stand seemingly? (2) Is Kim's defense argument on the opening of the course of National Ethics and the all-out activation of National Ethics education under Park's Yushin Regime derived from his own philosophical belief? Or is it brought out from the external conditions and circumstances surrounding Kim Tae-Gil which forces him to participate in the national undertaking for the settlement of the course of National Ethics in the university? The 'provisional' answers about the two subjects are as follows: (1) Kim's Distancing Philosophy is a type of practical philosophical revolt against the dictatorship power under Yushin Regime, though it is negative form of resistance. We can accept this philosophical elucidation above all by confirming the fact that the reform of reality is the main ethical trait running through his entire ethical thought system. However distancing philosophy disclose the crucial limits to allow itself to boil to the philosophical practice compromising with real ruling power eventually, though it is intended upon its own social ethical directivity and conviction. (2) The primary factor which affects Kim to propose such an advocation argument on the course of National Ethics and the education of National Ethics is the external conditions and circumstances surrounding him, especially the power-relation between he and ruling group and intimate human relation between he and his superior philosophers who carries out the role of a ideologue for the Yushin Regime, rather than his own philosophical belief. But no matter what primary factor, Kim's action to make a advocating argument to support the course and the education of National Ethics is to blame, on that account that he cannot adequately his social responsibility and role given to him as a reformist moral philosopher who will pursue the realization of righteous democratic society. Along with that, It is not too enough to criticize him sharply for such defending action. The reason is that his supporting stance for National Ethics education is brought out, by not adhering closely to the philosophical way of distancing from the dictatorial power devoid of political legitimacy and moral justification.

• KLA journal
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• v.50 no.5
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• pp.51-58
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• 2009

환경(공간)은 예외 없이 존재의미를 규정한다. 학교도서관은 더욱 그러하다. 청소년기의 학교도서관이 그 존재 자체만으로도 도서관의 존재에 대한 일반적 의미 이상인 이유도 거기에 있다. 즉 학교안에 도서관이 있기 때문이다. 특히 초등학교 도서관의 의미는 더욱 각별하다. 학교도서관은 담임선생님이나 교장선생님의 존재보다 더 훌륭한 인류의 스승들, 즉 위인들의 모습들이 간직되어 있는 곳으로, 한마디로 말해 어린이에게 그곳은 위인의 전당이고 어린이 철학의 요람이기 때문이다. 많은 어린이들이 그곳에서 자신의 미래를 꿈꾸고, 자신도 모르는 사이에 어린이 철학자가 되기 때문이기도 하다.

• Korean Journal of Logic
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• v.10 no.2
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• pp.23-46
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• 2007

이 논문의 목적은 "왜 프레게는 공리 V 대신 흄의 원리를 기본 원리로 삼지 않았을까?"라는 물음에 답하는 데 있다. 이 물음은 프레게 철학의 해석에 관한 물음이기도 하지만, 최근의 새로운 논리주의의 기획이 정당한가를 묻는 물음이 기도 하다. 이 물음에 답하기 위해, 나는 프레게 철학의 틀 안에서 흄의 원리를 공리로 삼는 방안과 정의로 삼는 방안을 차례로 살펴보았다. 우리 논의를 통해 흄의 원리를 공리로 간주하는 방안은 프레게의 논리주의 기획이나 공리관과 어울리지 않으며, 그것을 정의로 간주하는 방안 또한 그의 정의관과 어울리지 않는다는 점을 밝힌다. 나아가 흄의 원리를 기수 개념의 암묵적 정의로 간주하려는 시도가 해결해야 할 문제가 어떤 것인지를 규명하였다.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.201-234
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• 2018

'Woori Philosophy' is the modern philosophy of Korea. The purpose of this study is to make a hypothetical model of the methodologies used in Woori Philosophy, to analyze and classify this system of thought as it appears in the Jeon-gyeong (『典經』), to confirm the effectiveness of the model's application, and to present the model's methodological best practices. In this paper, I have made a standard for Woori Philosophy by combining existing studies. Thereby, although it is preliminary, I have presented the model as a way of achieving Woori philosophy by analysis and division of this thought in the Jeon-gyeong. As a result, the Jeongyeong's content is organized into an order in frequency which emerges as Model②, Model①, Essential Model, Model④, and Model③. These models can be evaluated to show that the Jeon-gyeong progressively inherited different schools of traditional Korean thought, while simultaneously characterizing them as Korean in many areas, never ignored the problems of the times or an awareness of the world, and furthermore, did not senselessly or blindly accept foreign objects spread into Korea from 1880~1890. Therefore, the Jeon-gyeong shows a comprehensive methodology for the implementation of Woori philosophy based on its own historical setting. It can be evaluated as the best practices which took many ideas and made those ideas its own. Through this, I was able to confirm its effectiveness as a methodology of Woori Philosophy and was able to extract its best practices. However, the ideas in the Jeon-gyeong did not directly become Woori Philosophy. To solve our problems in the 21st century, there is still an assignment to interpret these ideas through the application of this model. If the existing research on Daesoon Thought (大巡思想) is to become Woori Philosophy, then it should do so through the application of this model.

• Journal of Korean Philosophical Society
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• v.105
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• pp.243-268
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• 2008

Wang-ch'ung(왕충) negated the theory of efficacy between the Heaven and a Man(천인감응) based on Yin Yang(음양) and Five Elements(오행) that was popular at that time. The Heaven is just solid one without a mouth and ears. The order of nature is circling in its own way regardless of the will of human being. Jung classified psychological types of the human being into the introversion and extroversion. From this point of view, Wang-ch'ung(왕충) is belong to extroversion philosophy. He criticized modern society by using effect and evidence, and expressed it as critical moral philosophy and political ideal.

• Communications of Mathematical Education
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• v.15
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• pp.1-7
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• 2003

수학사 및 수리철학에 관한 연구는 교사양성 대학에서 더욱 강조되어야 할 부분임에도 불구하고 그에 관한 연구가 미진하다. 자연대의 수학과는 수학 그 자체가 중요하겠지만, 교사양성 대학에서는 수학 내용자체 뿐만 아니라, 수학의 역사적인 측면과 수학에 관한 인식론적인 측면이 함께 요구되어 진다. 절대적인 것으로 인식되어 온 수학에 대한 잘못된 선입견은 수학교육에도 심각한 악영향을 끼칠 수 있다. 그러나 괴델의 불완전성 정리 등으로 인해 수학에서의 논리체계는 더 이상 절대적이지 않다는 것을 알 수 있다. 본 연구에서는 숱한 오류들의 극복을 통해 발전해 온 수학사적인 측면과 그로 인하여 수학에 관한 인식론적 변화를 수학에서의 큰 사건들을 중심으로 살펴보고자 한다. 구체적으로 유클리드 기하에서 비유클리드 기하의 발견, 칸토어의 무한한 역설의 발생, 역설을 극복하기 위한 수학기토론의 탄생, 괴델의 불완전성 정리로 이어지는 과정들을 살펴보고, 그로 인해 도출되어지는 수학교육적 시사점을 논의해 보며, 이르르 바탕으로 교사양성 대학에서의 수학사 및 수리철학 강좌의 운영 방안을 제시한다.

• Korean Journal of Logic
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• v.22 no.3
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• pp.417-446
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• 2019

The operation theory of the Wittgenstein's Tractatus Logico-Philosophicus is the essential basis of the philosophy of mathematics of the Tractatus. Wittgenstein presents the definition of cardinal numbers on the basis of operation theory, and suggests the proof of "$2{\times}2=4$" by using the theory of operations in 6.241. Therefore, in order to explicate correctly the philosophy of mathematics, it is required to understand rigorously the theory of operations in the Tractatus. Accordingly in this paper, I will endeavor to explicate operation theory of the Tractatus as a preliminary study for explicating the philosophy of mathematics of the Tractatus. In this process, we can ascertain Frascolla's important contributions and fallacies in his reconstruction of 6.241. In particular, we can understand the background that in 6.241 Wittgenstein made mistakes and that there he dealt with the addition operation of the theory of operations, and on the basis of this, we can reconstruct correctly 6.241.