• Korean Journal of Child Studies
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• v.36 no.2
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• pp.167-182
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• 2015

This study created a structural model of the influence of paternal and maternal meta-emotion philosophy and children's emotion regulation in terms of their social competence and confirmed the nature of the relationship among the variables. For the purpose of this study, data was collected, targeting 363 children in the $5^{th}$ and $6^{th}$ elementary school grades from schools located in Seoul. The main results of this study were as follows: First, both paternal and maternal meta-emotion philosophy had an influence on children's emotion regulation and emotion dysregulation. Next, paternal and maternal meta-emotion philosophy did not appear to have a significant influence on children's social competence in a direct manner. The complete mediation effect of emotion regulation in regards to the influence of paternal and maternal meta-emotion philosophy upon children's social competence was confirmed. It was also found that parental meta-emotion philosophy had an influence upon children's social competence in an indirect manner through children's emotion regulation in the period of middle childhood.

• Proceedings of the Korea Port Economic Association Conference
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• 2007.07a
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• pp.113-131
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• 2007

항만의 계획 ${\cdot}$ 개발 ${\cdot}$ 운영은 사업 또는 준정부기간과 유사한 기능을 수행하는 사업으로 이해된다. 이러한 기능은 화물처리량의 최적화, 수익창출의 극대화, 도시 ${\cdot}$ 지역 ${\cdot}$ 국가의 경제발전에 기여하는데 그 목적이 있다. 항만 관리자들은 항만국장 또는 이사장들과 목표를 공유함으로써 항만운영의 비즈니스 측면을 극대화시키는 방안을 모색하고 있다. 이러한 추세에도 불구하고, 본 논문은 항만 개발 및 운영의 환경적인 측면이 항만 관리자들의 철학적 ${\cdot}$ 윤리적 ${\cdot}$ 기업적 책임과 동일하게 고려되어야 함을 주장하고 있다. 사실, 항만 운영의 외부효과에 대한 부주의가 궁극적으로 미래 항만 계획수립 및 운영이 어렵게 하였고, 항만의 경쟁력을 떨어뜨렸다. 따라서 본 논문은 현 상황에서 철학적 배경을 제시하고, 환경파괴 없이 지속시킬 수 있는 항만관리시스템으로 통합할 수 있는 방법을 제안한다.

• The Journal of Korean Philosophical History
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• no.43
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• pp.81-105
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• 2014

For a lack of books on tea ceremony, 'Dongdasong (東茶頌)' by Buddhist priest Choui occupies a prominent position. Along with 'Dabu (茶賦)' by Yi Mok (李穆: 1471~1498) and 'Gida (記茶)' by Yi Deok-ri (李德履: 1728~ ?), Dongdasong forms the three peaks of tea work. These books are all based on Tea Classic (茶經) by Ryukwoo (陸羽). Assuming that Tea Classic serves as introduction (起), Dabu is development (承), Gida for turn (轉) and Dongdasong for conclusion (結). Dongdasong is inextricable from Dasinjeon (茶神傳). Dasinjeon is the abstract of Jangwon's Darok (茶錄). The keyword of Dasinjeon is 'tea deity (茶神).' Extracting key concepts of Darok as his perspective, Choui established his own philosophy on tea ceremony. In the process of making into his philosophy, he reorganized the system by introducing the principle of 'subtle combination (妙合),' one of traditions in Korean thought, which is characterized by not separating spirit and material. It is 'subtle combination' that does not make a division between spirit and material, which are undeniably different things. Subtle combination is a relation of two things' being one and one thing's being two. Choui's philosophy on tea ceremony can be assessed as valuable inheritance from traditions of Korean thought.

• Journal of Korean Philosophical Society
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• v.116
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• pp.313-350
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• 2010

This article studies criticism leveled at Yulgok scholarship by the Toegye School in the northern Gyungbuk region. The Toegye School (Yulgok School) was formed both by theoretical contention and constructive criticism with its counterparts. Accordingly, the main intellectual traits of the Toegye School may not be fully appreciated by inquiring into its theoretical structure and context only; rather, this study proposes that a sound understanding of the Toegye School must be accompanied simultaneously with an analysis on aspects of the altercation with the Yulgok School of the time. In this regard, this article primarily aims to shed light on the Toegye School's theoretical context through surveying the criticism leveled by the Toegye School in the northern Gyungbuk region, which hold steadfast adherents to the discipline among other regions, against the Yulgok scholarship. Embracing the Confucian ethic, the philosophical principles of the Toegye School based on autonomy of 'Li'(理), i.e. ethical objectivism, basically aimed at reaching the state of self-manifestation. Namely, the main objective of the Toegye School was to anchor the way how the school understood existential form and cause of the universe to an ethical foundation in a crystal clear way and, accordingly, this belief in which the Toegye School gave a priority to 'Li' rather than 'Gi'(氣) must have given an advantageous position in terms of theoretical clarity over its counterparts. Furthermore, the crux of the Confucian ethical world view in the Toegye School's modes of inquiry could berevealed by the Toegye's 'Libal(理發)-theory'. From this point of view, the fundamental criticism that could be waged by the Toegye School was against Yulgok scholarship's gross misconception of perceiving 'Gi' as 'Li.' Scholars and commentators in the Toegye School severely disapproved of the possibility of ethical objectivism of Yulgok scholarship.

• Proceedings of the Korean Society for Information Management Conference
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• 2006.08a
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• pp.127-134
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• 2006

이 연구에서는 국내 인지과학 분야의 연구자 소속 정보와 논문의 표제어 분석을 통해 학제적 구조 파악을 시도해 보았다. 연구 결과 국내 인지과학 분야에서 대표되는 학문 영역은 컴퓨터과학, 심리학, 언어학, 인지과학, 철학, 교육학, 의학, 경영학이었다. 두 시기(1기: 1989-1998, 2기: 1999-2003)로 구분하여 분석한 결과 국내 인지과학 분야는 1기에서는 컴퓨터과학, 심리학, 언어학 순으로 우세한 학문분야가 나타났다. 이와 달리 2기에서는 심리학, 컴퓨터과학, 인지과학, 언어학의 순이었다. 이 같은 결과는 컴퓨터과학의 비중이 초기에 가장 높다가 감소했다는 점에서 외국의 사례와 유사하지만, 외국에 비해서 언어학 분야 연구자의 비중이 다소 높은 것이 국내 인지과학 연구의 특징인 것으로 나타났다. 연구자가 사용한 표제어를 분석한 결과 두 시기에서 모두 컴퓨터과학과 심리학은 인지과학분야에서 융합되기 보다는 독자적인 연구영역을 형성하였다. 또한 시기별 표제어 분석을 통해서 컴퓨터과학이나 심리학 소속 인지과학 연구자들의 관심사가 1기에서 2기로 넘어가면서 변화한 부분을 확인할 수 있었다.

• The Journal of Korean Philosophical History
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• no.39
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• pp.169-194
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• 2013

The Wenzi is the material criticized about the relation bamboo-slip literature and current literatures in the academic world. If is true or not, because we don't know the author and the records accurately. In this study, to sublate the researching method of HuangLao philosophy that vogues the boundary between Zajia, on the basis of volumes with bamboo-slip literature and the present literatures shared, I discuss the peculiarity of Wenzi HuangLao philosophy, comparing Dao-theory of Daoist. The Wenzi is HuangLao philosophy of Rujia pattern that doesn't understand as the Dao-Fa school. And its origin is Laozi philosophy. It accepts Zujia philosophy, putting first in importance about Rujia philosophy. In this study, the origin of the Wenzi is Laozi philosophy theoretically, but I discuss that the Wenzi is the early literature forming Rujia pattern HuangLao philosophy. And the Wenzi tries to combine the theory of Rujia in the social political category.

• (The)Study of the Eastern Classic
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• no.41
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• pp.7-35
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• 2010

Jang Hyungang(張顯光, 1554~1570) was one of the very famous Neo-Confucianists of T'oegye School in the Chosun dynasty. Jang, nevertheless, refused to accept Toegye's theory and had developed his own theory called li-qi-gyeong-wi-seol(理氣經緯說). So the theory was very unique in the history of Korean Neo-Confucianism. He matained that Tao(道), meaning the universal process which all beings including the human must follow, is accomplished by the unity of li(理, principle) and qi(ch'i, 氣, material force). He compared li and qi to warp(經) and woof(緯). According to his explanation, Tao is fulfilled by combining li and qi, as a textile is woven the combination of warps and woofs. He could, for I know, succeed to emphasize the unity of li and qii through this theory. Lots of Scholars in the Chosun dynasty criticized Jang's theory of li and qi for regarding li and qi as one, and thought that the theory originated from Luo Ch'inshun(羅欽順, 1465~1547), a famous Neo-Confucianist of in Early Ming China. Luo Ch'inshun maintained li-qi metaphysical monism that li and qi is united entity. In this respect, it seems that Jang's theory is similar to Luo's. However, I think that there are very important differences between the two. It is true that the main characteristics of Jang's theory is the unified relations between li and qi in this world. In the system of his philosophy, nevertheless, the topological position of li and qi are different in grade each other. Jang insisted that li is a supreme being to be materialized and realized through the movement of qi'in the process of universal development. Qi is accordingly only a kind of matter which completes li. In this sense, Jang's theory can be regarded as li metaphysical monism that li is the only substance. It means that Jang Hyeongwang's theory is a great contrast to Luo Ch'inshun's li-qi metaphysical monism.

• The Journal of Korean Philosophical History
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• no.59
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• pp.261-286
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• 2018

It is possible to communicate with objects in various styles, but especially the poem[詩], the ode[賦], the inscription[銘] are remarkable. The word is not the mouth, but the mind and the soul. Therefore, if a person is in a relationship with an object that defines the person, what conversation with the object is the person's inner. So if you know what a person has been with things, you can imagine his outer surface, and you can get inner if you know what you talked about. Seo Kyung-duk who lived a poverty life, but can not live without things, so his things are not a thing, Seo Kyung-duk also recorded especially about the dojookjang[bamboo cane], the buchae[fan], and the $k{\breve{o}}mungo$[Korean lute] Seo Kyung-duk with the buchae, Seo Kyung-duk with the dojookjang, and Seo Kyung-duk with the $k{\breve{o}}mungo$. These are the pictures we can imagine. And I can draw Seo Kyung-duk to talk with those things. Seo Kyung-duk, who is reflected in the dojookjang, shows the reality of participating in the rescue of the people's hardships and the stubborn world. Seo Kyung-duk, who is reflected in the buchae, is a philosopher who explores the origin of existence with the appearance of realistic preachers who have to wash away the difficulties of the people. Seo Kyung-duk, who is reflected in the $k{\breve{o}}mungo$, is a philosopher who grasps Ki(氣) the phenomenon and the source, the immaterial and the material, the type and the intangible. Both the strings and non-strings are $k{\breve{o}}mungos$. The $k{\breve{o}}mungo$ is strong in ideology symbolizing the Confucianism ideological ideals, and Seok Kyung-duk is also in the extension line. Seo Gyeong-deok, who has seen through the dojookjang, the buchae, and the $k{\breve{o}}mungo$ has a realistic sense of realizing that he should worry about the pain of the world and fulfill a good world. He is a philosopher who pierces the root of existence and can be governed by the logic of Ki(氣).

• The Journal of Korean Philosophical History
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• no.37
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• pp.71-96
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• 2013

This research is a discussion in critical viewpoint about Han WonJin's philosophical thoughts. As everyone knows, Han WonJin emphasizes the difference of nature between human and animal, so as to try to be hardened human-being's dignity and value. But, his theoretical system can't back that purpose. First, he focused on the real world and maintains "GiseonLihoo[氣先理後]". It means that the ontological sense of Li can be unmake by Gi, then Li can't be the ultimate basis of everything under the sun and pure good moral principle. This concept is perfectly realized in the theory of Mind-Nature, the realistic nature of everything under the sun is a thing that Li had been unmade by Gi, also formed in mixing with disposition. The practical and concrete Mind only has a cognitive function which had already been decided it's superiority. How can we practice moral behavior, can secure human-being's value and dignity in being based on these Mind-Nature?

• Korean Journal of Logic
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• v.2
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• pp.7-33
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• 1998

최근 에체멘디는 초과생성과 미달생성의 문제를 들어 타르스키의 모델이론적 논리적 귀결의 정의의 외연적 적합성을 공격하였다. 그러한 공격의 기저에는 우연성 문제가 도사리고 있다고 보이고, 실질적으로 타르스키류의 정의를 적용함에 있이 무만 공리를 통해 논리외적 요소기 개입할 위험이 있다는 것이 그의 근본적 가정이라 생각된다. 이 글에서는 무한 공리가 논리적 진리일 기능성을 조심스레 타진이고, 논리상항과 비논리상항을 기리는 문제가 에체멘디가 생각하듯 신화가 아니라 논리적인 것과 논리외적인 것을 구별하는 문제와 동일한, 진정한 철학적 문제임을 보이는 데 노력한다.