• Korean Journal of Logic
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• v.19 no.3
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• pp.369-400
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• 2016

If we learn that 'Mrs Lee has two children and at least one of them is a daughter', what is our credence that her two children are all girls? Obviously it is 1/3. By assuming some other obvious theses it seem to be argued that our credence is 1/2. Also by just supposing we learn trivial information about the future, it seem to be argued that we must change our credence 1/3 into 1/2. However all of these arguments are fallacious, cannot be sound. When using the conditionalization rule to evaluate conformation of a hypothesis by an evidence, or to estimate credence change by information intake, there are some points to keep in mind. We must examine whether relevant information was given through a random procedure or a biased procedure. If someone with full information releases to us particular partial information, an observation, a testimony, an evidence selected intentionally by him, which means the particular partial information was not given by chance, or was not given accidentally or naturally to us, then the conditionalization rule should be employed very cautiously or restrictedly.

• Korean journal of communication and information
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• v.35
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• pp.87-113
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• 2006

This study aims to theoretically examine the validity of argument that market-opening will improve the audience welfare of media and cultural contents. To accomplish its purpose, first of all, this study classifies the spectrum of approaches on cultural market-opening in Korea. Then, it examines, by the concept of public goods, whether market-opening can bring on economic gains for audience as consumer. Finally, this study inspects the profit and loss for audience as citizen which will be brought on by market-opening on the grounds of democratic value. As a result of this study, the improvement of economic efficiency and competence, the expansion of consumer‘s choices, the preservation of cultural value that the positive approach on market-opening is promising cannot be justified theoretically and logically. Therefore, at least in theoretically, the conclusion that market-opening cannot improve the audience welfare is deduced. However, the objection of market-opening cannot be related to the distorted protectionism of nation culture. On the contrary, this study suggests the condition of market-opening debate must be a opportunity to reconsider and reform of cultural diversity in Korea.

• Korean Journal of Logic
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• v.15 no.2
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• pp.223-250
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• 2012

The reference-class problem is known as a problem that frequentism on the nature of probability is supposed to encounter. Alan H$\acute{a}$jek argues that other theories on the nature of probability also meet this problem inevitably and claims that we can resolve the problem by regarding conditional probabilities as primitive. In this paper I shall present an adequate way of understanding the reference-class problem and its philosophical implications by scrutinizing his argument. H$\acute{a}$jek's claim is to be classified into the following two: (i) probability is relative to its reference class and (ii) what is known as the 'Ratio' analysis of conditional probability is wrong. H$\acute{a}$jek believes that these two are to be closely related but I believe these two should be separated. Moreover, I shall claim that we should accept the former but not the latter. Finally, regarding the identity condition of reference class I shall distinguish the extensional criterion from the non-extensional one. I shall claim that the non-extensional criterion is the right one for the identity condition of reference class by arguing that the reference-class problem should be regarded as an instance of the qua-problem.

• Korean Journal of Logic
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• v.12 no.2
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• pp.31-58
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• 2009

This paper defends Stalnaker's theory of indicative conditionals. His theory consists of selection functions and pragmatic constraints. The selection function takes a certain possible world(W) and a proposition(A) to yield a possilble world that is similar to W and in which A is true. And the pragmatic constraints plays role to make selection functions apply just to indicative conditionals. According to Stalnaker, as indicative conditionals has strong truth-value, uncontested principle always holds but passage principle does not always hold. However, his theory can explain why passage principle sometimes holds by means of pragmatic constraints. Also, this paper argues that Stalnaker's theory is the most acceptable one among others, by replying to criticisms suggested by Adamsians and the problem raised by Gibbard and other criticisms.

• Korean Journal of Logic
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• v.22 no.1
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• pp.1-23
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• 2019

Gott, Carter, Leslie, Bostrom and so on, as Descartes did, have made the evidence that is "I am here as an observer" to support many other beliefs. Bostrom and others who studied observation selection effects are missing two points. First, the self-consciousness information of the ones who just came up is distinct from that of the ones who have awoken. The awoken 'I' can trace back by memory to the past, but the 'I' who just came up can not. Second, when calculating credence, we must distinguish the ones in the possible worlds from the ones in the actual worlds. An estimate of credence where only one possible world is actualized among all possible worlds, differs fundamentally from that where all possible worlds are actualized. Keeping these two points in mind, we have explored what is the nature of the self-consciousness information of the one who just came up. We examine in depth the two human embryos thought experiment.

• Korean Journal of Logic
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• v.22 no.1
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• pp.125-150
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• 2019

A coherence theory is adequate as a theory of justification only when justification as conceived by the theory is truth-conducive. But it is not clear how coherentist justification is truth-conducive. This is the alleged truth-conduciveness problem of coherentism. In my 2017 paper, I argued that a certain version of the coherence theory, namely a Sellarsian coherence theory combined with the deflationary conception of truth, can cope with this problem. Against this claim, Kiyong Suk argues in his recent paper that my proposed solution fails on the grounds that there is no practical way of distinguishing between intersubjective justification and objective justification. The purpose of this paper is to clarify my view by way of explaining why Suk's criticism is not correct. In particular, I argue that his criticism is based on a wrong assumption, namely that for one to be objectively justified in believing something, one's justification must be qualitatively transformed into the status of having objective justification from the status of having intersubjective justification.

• The Journal of Korean Philosophical History
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• no.50
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• pp.139-169
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• 2016

Nakron School of the ruling Noron Party in late Joseon Dynasty was at the helm of state with Neo-Confucian ideology and it came out of being obsessed with conventional 'spiritual' aspects and changed both political and academic atmosphere with interests in 'matters.' The power leading such a change was scholars in Seoksil Seowon (石室書院) which centered around Kim Won-Haeng (金元行). However, except for few progressive scholars-Bukhak scholars (北學論者), most of Nakron scholars secretly acknowledged the actuality of Qing Dynasty but they failed to get out of old Neo-Confucian traditions. It was difficult for them to accept Bukhak theory which jeopardized the existence of administration. They sought plans both to keep Neo-Confucian traditions and Sinocentrism in Joseon and to reach the cultural level of Qing Dynasty and in that process, they recognized restoration of the statecraft study (經世學) summarized on Seongridaejeon as an alternative. Hwang Yun-Seok is a representative Neo-Confucian scholar in such response of Nakron. He rediscovered value of the science of xiangshu in the Neo-Confucian category and highlighted importance of Seongridaejeon yet again.

• Cross-Cultural Studies
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• v.46
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• pp.435-463
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• 2017

This paper aims to identify the structural characteristics of Okawa Syumei(大川周明), Wakamiya Unosuke(若宮卯之助) and Okakura Tensin(岡倉天心). In fact, after Okawa Syumei studied the Principles of Wakamiya Unosuke and Okakura Tensin, he derived a conclusion and wrote a book named "yeolseongjeon". This book talks about the emperor dynasty. Based on this, the theory presented by Wakamiya Unosuke and Okakura Tensin described the characteristics of the East European culture. Okakura Tensin crossed the western part and discovered that western culture is only western culture and not a universal culture. Western culture has developed from its own experience. Wakamiya Unosuke translated a book by William Knox, The spirt of the orient. They have the same point of view, but they have a different culture and they must follow their own culture. Okakura Tensin insisted that culture is dynamic and it improves by adapting different cultures of different countries. Wakamiya appealed and he opposed Tensin's studies about culture. Wakamiya's definition of culture has not changed or is fixed from the past, which still exists in the modern times. Culture must be cultivated and it must be introduced to people who have forgotten their own culture. Despite such methodological differences, the commonality between Okakura and Wakamiya is that Western civilization is nothing more than a regional culture, as the West is not a universal civilization, but as a whole, it is a regional culture. Okawa Syumei learned the Okakura and Wakamiya's theory about culture and derived a conclusion. He stated that both opinions are correct as culture can be adapted as explained by Okakura. For example, Japanese people are now adapting and embracing the culture of Chinese people and Indian people. On the other hand, he also learned Wakamiya Unosuke's theory that culture does not change. Japanese have their own culture that was created in the past or it was developed by their ancestors; for example, the emperor dynasty. Okawa Syumei learned different cultures of different countries and Japanese people are adapting those cultures, and Wakamiya stated that the emperor dynasty must be instilled and it must be universal. Japanese emperors have different cultures, especially the Meiji emperor who is willing to accept different cultures of different countries. Finally, he claimed that the emperor dynasty created a new Japanese civilization and they are now embracing the new adapted culture.

• Korean Journal of Social Welfare
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• v.59 no.3
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• pp.59-73
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• 2007

The compensation system in industrial accident insurance is systemized with "either receiving all or no benefits at all" according to "admited or denied as an industrial accident". Therefore, they are centered on the decision as "industrial accident" or "non-industrial accident", but judging between the two is very complicated, and has inherent conflicting factors. In the early stage of industrialization, industrial accident compensation was based on the indemnity liability for employer's faults. In order to be compensated any damage, the injured worker should prove that the accident was not due to his or her faults. However it was very difficult for injured worker or his or her family to prove the employer's faults, so it was almost impossible to get compensation. Thereafter industrialization progress and improvement of workers' political status lead to conversion from principle of liability with employer's faults to principle of liability without employer's faults. In addition to that, coverage of industrial accident compensation was also expanded. This improvement strengthened the benefit payment principle of "All or Nothing". Even though the "All or Nothing" principle provokes tremendous criticism, the reason why it's difficult for industrialized countries to adopt partial compensation system, is that partial compensation system worsens the administrative hardship, therefore industrialized countries overcome the restrictions of the "All or Nothing" principle with making balance in provisions for any risk to some extent. However, in Korea because the general compensation system for covering medical cost and income loss from accidents, is not equipped, it could be possible to cause acute conflicts with regard to coverage of industrial accidents. Therefore it is required to improve the industrial accident insurance with the acceptance of the significance and logic of discriminated compensation, and create the integrated compensation system in the long run.

• Korean journal of communication and information
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• v.77
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• pp.255-288
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• 2016

Korean mass media has represented foreigners in their documentaries, entertainment shows, situational comedies, and dramas for long time, while the representations created plenty of controversies. Alleged West-oriented racism found from various televison programs may be one of them. Recently, however, more Korean television shows began to incorporate the ideas of multi-culturalism. This paper is an attempt to explore how television audiences interpret multi-culturalism reflected in the media. More specifically, this is a case study of JTBC's , a show featuring foreigners debating on various topics regarding Korean culture. Particularly, it focuses on disputes over the producers' decision to play 'Kimigayo' (the national anthem of Japan, which is also considered as a symbol of Japanese militaristic past) when introduced a new Japanese panel. Critical discourse analysis was adoped as the main research method, and researchers found that audiences draw certain guidelines in accepting multi-cultural aspects. If and when these aspects overstep the line, they tend to abandon it without hesitance. In the case of 'Kimigayo,' it was ethno-centrism and/or anti-Japanes sentiments which made multi-culturalsim much weaker. It does not mean that multi-culturalism was replaced-or defeated-by nationalism, but show the 'vulnerability' of multi-culturalsim. Multi-culturalism is not as concretely rooted in Korean society as many people have claimed or hoped. The research has its own limitations as a case study, but it is hoped to stimulate other researchers to keep their eyes on media and multi-culturalsim in Korea.