• Journal of Korean Philosophical Society
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• no.99
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• pp.69-100
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• 2012

Die Gegenwart steht den Tatsachen der Gewalt gegenüber. Wesentlich destruktive Techniken können den kollektiven Tod des Menschen als Gattung produzieren. Die Destruktivität dieser Techniken ist durch Skeptizismus geistesgeschichtlich gerechtfertigt. Ebelings Fundamentalpragmatik ist Reflexionstheorie der widerstandsfähigen Vernunft, welche einer Sozialisierung derjenigen Gewalt widersteht, die in einer gegenwärtigen Aussicht auf universale Selbstdestruktion des Menschen Tod produziert. Selbstbewußtsein (Apperzeption) ist bei Kant Selbstbewußtsein in Gegenstandsbewußtsein. Mit kritischer Auslegung von Kant zeigt Heidegger endlich, daß der Tod der Selbstbeziehung des konkreten Daseins als des In-der-Welt-seins gehört. Aber seine existenziale Analytik berücksichtigt nur individuelles Dasein zum Tode und vernachlässigt die Allgemeinheit des menschlichen Todes bzw. die dem allgemeinen Untergang widerstehende Vernunft. Apel kritisiert ein solipsistisches Erbe von Kants Bewußtseinsphilosophie und präsentiert ein Argument der Letztbegründung zur Überwindung des Skeptizismus. Aber seine Transzendentalpragmatik vernachlässigt die Endlichkeit des menschen und zeigt ein Defizit der fundamentalpragmatischen Vereinigung der Vernunft und des Todes. Aufgrund des gegenwärtigen Todesbewußtseins, das Heideggers Todesdeutung transformiert, rekonstruiert Ebelings Existentialpragmatik Heideggers Dasein zu Existenzsubjekt. Seine Fundamentalpragmatik vollzieht diejenige Erstbegründung, die zwischen der existentialpragmatischen Endbegründung des Todes und der transzendentalpragmatischen Letztbegründung vermittelt, und damit bestimmt sie Vernunft als Widerstandsbewußtsein (das bewußte Sein) gegen den Tod. Also ist sie neue transzendentalphilosophische Bewußtseinsphilosophie, die mit der neuen Selbstbestimmung der Vernunft entwickelt wird.

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

• Annual Conference on Human and Language Technology
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• 1994.11a
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• pp.96-110
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• 1994

인간은 사고하는 존재, 그리고 언어를 사용하는 존재라는 사실은 바로 인간이 지향적 주체라는 것을 보여주는 두가지 특징적 측면이다. 즉 심성내용과 의미는 지향적 대상의 두 축이라고 할 수 있다. 그런데 데이빗슨은 자비(charity) 혹은 합리성(rationality)이라는 동일한 원리에 기초하여 내용과 의미의 통일적 이론을 모색한 철학자이다. 이 논문에서는 데이빗슨의 내용과 의미의 이론을 반(反)데카르트적 관점으로 해석함으로써 데이빗슨 철학이 갖는 비트겐슈타인적 경향을 검토한다. 즉 데이빗슨의 내용과 의미론을 비트겐슈타인적 시각에서 조명하고 둘 사이에 어떤 연속성과 차이가 있는지를 논의함으로써, 데카르트 전통의 지향성 개념을 모색하는 새로운 지향성 개념을 모색하는 것이 이 논문의 목표이다.

• The Journal of the Korea Contents Association
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• v.18 no.7
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• pp.560-576
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• 2018

Plato's ontology is closer to Holism, which is based on IDEA, than to Dualism, which regards the matter and soul as being independently from each other. According to his metaphysics, the sensory things are the copies of IDEA. and IDEA is the original of them. Hence human body and soul are not separate from each other, but are ontologically continuous and functionally complementary. The reason why Plato's view of education, which pursues the perfection of the soul, emphasizes the physical training and makes it the premise of study is this ontology. It seems that Park Eun-sik, an independent activist in the late period of Joseon Dynasty, has a view of education similar to Plato's. He emphasized the importance of education on martial art in order to restore the our people's inner quality, 'Mind(心)'. Both Plato and Park Eun-sik thoughts that the education of physical training and martial art was the premise of study to make the humanity they pursued. And they expected that the talented people raised through the curriculum proposed by them would lead the prosperity of the nation by fulfilling their respective roles in society. In conclusion, from the view of Plato and Park Eun-sik's thoughts, it can be said that, the education of physical training and martial art for students is the premise of the study for personal perfection of human beings, and essential curriculum for making the ideal state that they dreamed.

• (The)Study of the Eastern Classic
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• no.71
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• pp.129-146
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• 2018

Choi Han-gi(崔漢綺)'s system of ideas is roughly called Ki-philosophy(氣哲學) because he presupposes ki(氣) as the foundational element as well as operational agent of the whole universe. Choi suggests that each extant entity should try to approximate itself to the greater cosmic operation and changes[大氣運化], thus achieving an harmonious unity with ilki(一氣), the ultimate originator as well as principle of the universe. In order to make this happen, he proposes that one execute chuchik(推測), a kind of empirical reasoning, which is gradually sharpened through expanding and accumulating his experiences of the outer world. Continuous practicing of chuchik(推測) helps one enlarge his conceptual, experiential and existential horizon much more greatly than could otherwise be possible. Such an expansion of the self naturally brings about one's ultimate development as an ethical, responsible, sociable and even cosmic being. Seen in this respect, chuchik(推測) is not simply a cognitive maneuver but a powerful catalyst which help bind all entities under heaven in a great harmonious whole.

• Journal of Korean Philosophical Society
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• no.120
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• pp.217-250
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• 2018

Subjekt oder $Selbstbewu{\ss}tsein$ ist ein grundlegendes Prinzip neuzeitlicher Philosophie. Das $Selbstbewu{\ss}tsein$ ist bei Kant $Selbstbewu{\ss}tsein$(analytische Einheit der Apperzeption als klare Selbstbeziehung) in Objekts $bewu{\ss}tsein$(synthetischer Einheit der Apperzeptuion). Dabei zeigt er ein Reflexionsmodell des $Selbstbewu{\ss}tseins$. Aber er $erkl{\ddot{a}}rt$ nicht systematisch ein $Verh{\ddot{a}}ltnis$ zwischen synthetischer Einheit und analytischer Einheit der Apperzeption, und auch $l{\ddot{o}}st$ er nicht theorienimmanente und formale Schwierigkeiten von Zirkelargument bzw. unendlicher Iteration in der Reflxionsstruktur des $Selbstbewu{\ss}tseins$. Aufgrund der Voraussetzungen seiner eigenen Fundamentalontologie kritisiert der $fr{\ddot{u}}he$ Heidegger, $da{\ss}$ Kants $traditionsabh{\ddot{a}}ngige$ $Subjektivit{\ddot{a}}tstheorie$ Symptome der Seins vergessenheit zeigt, transformiert Kants $Selbstbewu{\ss}tseinstheorie$, interpretiert Kants transformierte Theorie als $subjektivit{\ddot{a}}tstheoretische$ $Begr{\ddot{u}}ndung$ der traditionellen Ontologie von Vorhandenheit, und versteht sie als ersten Schritt und erstes phlosophisches Modell seiner Fundamentalontologie. Durch kritische Interpretation von Kants Lehre von Selbstaffektion und $Selbstbewu{\ss}tsein$ deutet er ein Modell des $Selbstbewu{\ss}tseins$ als des $ph{\ddot{a}}nomenologischen$ $Horizontsbewu{\ss}tseins$ an. In diesem Modell der vorreflexiven und unmittelbaren Selbstbeziehung entstehen Schwierigkeiten von Zirkelargument bzw. unendlicher Iteration nicht. Apel kritisiert Kants $selbstbewu{\ss}te$ Apperzeptionstheorie in dem Sinne, $da{\ss}$ sie solipsistisch sei, und in seiner Transzendentalpragmatik $vervollst{\ddot{a}}ndigt$ er Kants transzendentalphilosophische $G{\ddot{u}}ltigkeit$ in der Dimension von $Intersubjektivit{\ddot{a}}t$ diskurierender Menschen. Hierbei ersetzt die Kommunikationsgemeinschaft Kants Apperzeption oder $Bewu{\ss}tsein$ ${\ddot{u}}berhaupt$. In der transzendentalpragmatischen Sicht, die auf den sprachlichen Bezug des Denkens und Erkennens und die Kommunikationsgemeinschaft geht, beruht das $Selbstbewu{\ss}tsein$ oder die Reflexion des Subjekts wesentlich auf seinem sprachlich vermittelten sozialen Bezug. Also geht es nicht um Zirkelargument und unendliche Iteration in denkender Selbstbeziehung des Subjekts. Ebeling hebt Heideggers Daseinsanalytik auf das Niveau von Apels Transzendentalpragmatik an und entwickelt Fundamatalpragmatik ${\ddot{u}}ber$ $Widerstandsbewu{\ss}tsein$ gegen allgemeinen Tod. Dieser $Widerstandsbewu{\ss}tsein$ ist fundamentalpragmatische Transformation von Kants $Selbstbewu{\ss}tsein$. Der $Widerstandsbewu{\ss}tsein$ der Vernunft bleibt in der solipsistischen Dimension nicht und ist ein $Bewu{\ss}tsein$, das in der Widerstandsgemeinschaft durch Argumentation universalisiert werden kann. Hierbei geht es nicht um Zirkelargument und unendliche Iteration.

• The Journal of Korean Philosophical History
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• no.36
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• pp.259-291
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• 2013

This article is to study the purpose and significance of Chongyoulun of Peiwei, and it is composed of the two parts of philosophy and critical mind. The critical mind on Chongyoulun is as follows: first, it is mis-interpretative to define the main thought of Laozi as Xuwu. Next, the old philosophers did not criticize Xuwuism properly; as a result, they failed to stop spreading Xuwuism. Last, Guiwulun brought about the disorder of the way of life and the collapse of the public order. Based on this critical mind, Peiwei built up the following philosophy based on You as the fundamental principle of the existence and the movement of universal nature. First, Tao is the combined Wanyou, not abstract substance which is outside of Wanyou. Second, Wu is the state of being without You, and You only comes from You. Third, You can survive depending on external You because You is not the independent substance. Therefore, understanding the external You is the main factor of its existence. Fourth, Wanyou do not harm each other as they get together since Wanyous are interdependent. People are the being who can live through the mutual dependent relationships; hence, social system and morals (ethics) are key factors of the world in the oncological point of view. Wanyou had tried to rebuild the corrupted way of life and public order by recovering the justification of moral orders based on the mutual dependence of Wanyou which is the substance character.

• 한국HCI학회:학술대회논문집
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• 2006.02b
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• pp.684-691
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• 2006

컴퓨터 게임은 이미 전세계적으로 가장 영향력 있는 엔터테인먼트 장르로서 자리잡아가고 있고, 우리나라에서도 차세대 성장동력산업의 핵심으로 간주하여 막대한 투자가 이루어지고 있지만, 어느 산업보다도 정책적 일관성을 유지하기 어렵고 일반인들의 정서적 공감대를 얻어내기 어려운 실정이다. 그 이유는 아직 게임행위와 그로 인한 결과물들에 대한 견실한 가치론이 구축되지 못했기 때문인데, 더 근원적으로는 제반 디지털 문화현상과 양립 가능한 세계관과 인간관의 기초개념이 정립되지 못했기 때문이라고 볼 수 있다. 바야흐로 게임의 철학이 요청되는 시점이다. 본 논문은 이러한 상황인식하에, 우리나라 디지털문화에 내재된 이중규범과 존재론적 전제의 오류들을 검토하고, 계산주의(Computationalism)와 가상실재론(Virtual Realism)이라는 이론적 맥락을 토대로 온라인 게임, 가상현실 그리고 현실이 일관되게 상호작용하는 구조를 밝히고자 한다. 그러한 과정에서 게임 폐인과 스타 게이머의 간극, 아이템 현금거래의 정당성, 인기있는 게임의 철학적 이유, 게임 심의규정의 현실 적합성 등에 대한 논의가 이루어질 것이며, 궁극적으로 게임은 단순한 엔터테인먼트 매체가 아니라 그 자체로서 '생활양식(form of life)'이기 때문에 어느 관공서의 표어처럼 말 그대로 "게임으로 하나되는 세상"이 가능하다는 결론에 이르게 될 것이다.

• Journal of The Korean Association For Science Education
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• v.26 no.6
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• pp.753-764
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• 2006

The concept of blood circulation is so complex, dynamic and abstract that students have difficulty in understanding it and students' preconceptions hardly change into scientific concepts even after the lessons. The purpose of this study is to examine middle school, high school, and undergraduate students' understanding of blood circulation and to find the reason why the lack of deep understanding is displayed in students' explanations for the blood circulation. The study consists of three parts. First, the test was designed to investigate students' ideas for blood circulation as components of the structure, the function, the behavior and the mechanism. Second, the test was applied to 7th, 10th and 13th graders to investigate the students' understanding of blood circulation and categorize the types of students' blood circulation model according to their academic level. Finally, the concepts the students had little understanding of were analyzed to decide which ontological category they fell into and further to inquire the characteristics of each concept. The results showed that many students comprehend the structure and the function of blood circulation components well, and there was no significant difference in students' understanding according to the academic level. In contrast, understanding the behavior and the mechanism of circulatory components has remarkably improved in high school students and undergraduates majoring in science and engineering. Also, students' blood circulation models were classified into seven different types. High school students and undergraduates majoring in science and engineering demonstrated a significantly higher percentage on the type of double-loop-branch compared to other academic levels. In addition, it was found that the lack of deep understanding was caused by students' misconceiving the 'equilibrium' category as 'event' category.

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