• Korean Journal of Logic
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• v.11 no.2
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• pp.57-91
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• 2008

In accordance with his belief that philosophical problems arise from misunderstandings of the logic of our language, Wittgenstein's philosophical investigations were always focused on the problems of logic of language. Indeed, it can be said that his investigations were logical investigations. But what was the logic as conceived by him? He regarded logic as grammar from the beginning, but between his two different philosophical periods, there were important changes in his conceptions of grammar. In his earlier period, he understood the logic of language as the truth-functional syntax realizable in an ideal notation, while in his later period he regarded logic as the rules of language-use in various language games. It was a change from viewing logic as an ideally strict and universal system in which every logical possibilities are determined to viewing logic as an open system of non-strict grammatical rules specific to each language game. This paper deals with the gists of his earlier and later views on logic and the reasons for the change of his views, including specifically the reasons for the change of his views concerning the autonomy and necessity of logic as grammar.

• Cartoon and Animation Studies
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• s.47
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• pp.149-170
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• 2017

which was first shown as TV series in 1995 has been highly praised until now successful animation that reflected human psychology and ideology. first gained popularity in Japan and spreaded into global animation market. Characteristics of can be summarized as mechanical design, realistic military mise-en-scene, and philosophical view of the world based on the bible. All works reflect the philosophy and ideology of the writer/creator, but reflects various form of ideology. Furthermore, 's ambiguous and vague plot made the fans to discuss and analyze about the work, which brought secondary marketing effect. In this report, the ideology reflected in will be analyzed and understand how these ideologies were reflected in the work. By analyzing religious, psychological and philosophy ideologies in , ideology can be proved as success factor of animation films.

• The Journal of Korean Philosophical History
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• no.43
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• pp.141-170
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• 2014

Science of gaining knowledge by the study of things[格物致知學]' is the translation of Science in Chosun age. Science of gaining knowledge by the study of things[格物致知學] which is the highest stage of new science is the symbol of the transfer of universal culture to the western modern civilization from old-fashioned confucianism. Modern western culture and the scientific way of thinking make man as a object to scientific research. Thinking method of social Darwinism made man believe to think like them as the modern method. And also such thinking method made man militarism and imperialism are right thinking and research methods. The core to think the science of gaining knowledge by the study of things[格 物致知學] as a violent thinking method is the Confucianism. By this method Park Eun-sik criticize this side of scientific technology as the means of militarism. Till now we pointed to think of the traditional philosophy as the tool of the western modern philosophy about war criminal. Now we rethink of the Confucianism asset as a tool of Korean Modern Culture. Musungmumul[無誠無 物] will offer moral basis to think humanism of the scientific technology of the modern western culture.

• 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.

• Proceedings of the Korean Society for Quality Management Conference
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• 2010.04a
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• pp.337-344
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• 2010

개인과 조직을 둘러싼 환경은 급변하고 있다. 이러한 상황에서 최근의 세간에 화제가 되고 있는 애플(Apple) 컴퓨터의 스티브 잡스와 아바타(Avatar)의 영화감독 캐머린의 리더십 특성을 확인하는 것도 흥미있는 일이다. Apple과 Avater의 신화는 첫 글자 'A'를 가지고 나타낼 수 있는 'A리더십'의 결과라고 할 수 있다. A리더십의 특징은 창조와 혁신을 통해서 끊임없이 차별적인 제품을 개발하는 데 있다. 현재, 우리나라의 기업가 정신을 대표하는 혁신과 도전의 정신이 퇴색한다고 걱정을 하고있다. 이에 기술이 보편적으로 평준화된 시대에서 최신 기술을 응용한 기본 기능에 차별적인 감성과 철학, 예술이 녹아있는 A리더십을 통해서 새로운 변화를 모색해야 한다. 이를 통해서 고객이 행복감을 맛볼 수 있게 해야 한다. A리더십에 관한 내용을 정리하면서 환경변화에 대비하는 것은 발상의 전환, 창의적인 아이디어, 끊임없는 혁신과 도전 마인드, 그리고 공격적인 실행으로 고객이 감동할 수 있는 제품과 서비스를 제공하는 것이 중요함을 확인하게 된다.

• Korean Architects
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• no.1 s.429
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• pp.51-63
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• 2005

을유년 새해가 밝았다. 우리 협회도 올해로써 불혹의 나이에 접어들었다. 인생으로 치면 황금기를 맞은 것이다. 그러나 회장의 불신임, 감사의 사퇴 등 얼룩진 여파가 지금도 계속되고 있는가 하면 원칙이나 냉철한 손익분석도 없이 지엽적인 것 때문에 중앙제와 연합제가 소용돌이치고 있는 현실이다. 40년간 20여분의 회장이 재임하였다. 굳이 이들의 개인별 평가를 하지 않더라도 협회의 성장과 쇠락, 단결과 분열 등은 회장의 철학과 리더십에 기인한다는 것은 보편적 사실이다. 이제 한 달 후면 새로운 회장을 선임하게 되고 대행체제의 막을 내린다. 다시는 이러한 일이 없도록 하기 위하여, 좀 더 나은 내일의 협회를 위하여 우리 협회의 이상적인 회장상을 그려보는 특집을 마련하였다. 지면상 많은 분의 글을 싣지는 못하였으나 우리 협회를 관심 있게 지켜보는 외부 인사를 포함하여 서울과 지방 등 다양한 의견을 듣고자 하였다. 입후보 예정자들은 이들의 바람과 스스로를 비견하여 진퇴를 명확히 해야 할 것이고, 회원들은 인터넷을 통한 협회 회원 토론방에 활발한 자기 의견을 개진해 줄 것을 당부한다. 그리하여 대의원들은 지역, 학교, 친불친을 떠나 회원들이 원하는 회장에 가장 가까운 후보자에게 투표해야 할 것이다. 이번 특집이 좀 더 나은 협회의 내일을 여는데 조금이라도 기여하기를 바란다.

• Journal of The Korean Association For Science Education
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• v.25 no.2
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• pp.133-145
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• 2005

The purpose of this study was to identify the relation between preservice teachers' philosophical views on science and types of responses to alternative hypotheses. To identify preservice teachers' philosophical views on science, the extraterrestrial impact theory and the volcano-greenhouse theory, alternative hypotheses related to dinosaur extinction were administered to 37 elementary preservice teachers and 52 secondary preservice teachers. Subjects were required to write down their ideas before and after reading the alternative hypotheses, and then the dimensions of responses to initial ideas were analyzed. To analyze, Soh's Philosophical Perspectives Prove(PPP) was used. The results of this study were as follows: (a) elementary and secondary preservice teachers' philosophical views on science corresponds to eclecticism, (b) the main types of responses were partial theory change in elementary preservice teachers and rejection in secondary preservice teachers, (c) preservice teachers' philosophical views on science and types of responses were eclecticism-partial theory change in elementary preservice teachers and eclecticism-rejection in secondary preservice teachers.

• Journal of Korean Philosophical Society
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• v.130
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• pp.277-304
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• 2014

Der vorliegende Beitrag zielt darauft ab, zwei Perspektiven $f{\ddot{u}}r$ die Kunst bei Kant und Nietzsche und ihre Schlussfolgerungen zu $er{\ddot{o}}rtern$. Kants Kritik der Urteilskraft hat eine enorme Rolle in der Geschichte der ${\ddot{A}}sthetik$ gespielt. $F{\ddot{u}}r$ Kant sollen ${\ddot{a}}sthetische$ Urteile ebenso wie Erkenntnis- und Moralurteile $allgemeing{\ddot{u}}ltig$ sein, obwohl sie auf einem $pers{\ddot{o}}nlichen$ Geschmack beruhen. Die $Allgemeing{\ddot{u}}ltigkeit$ des $Sch{\ddot{o}}nen$ sei $m{\ddot{o}}glich$, weil sie nicht auf dem Gegenstand, sondern auf dem transzendentalen Subjekt basiere. Die $sch{\ddot{o}}ne$ Kunst als Kunst des Genies soll uns wie die $Natursch{\ddot{o}}nheit$ ohne Interesse wohlgefallen. Nietzsches Stellungnahme zu Kants ${\ddot{A}}sthetik$ ist sehr kritisch. Nietzsches erster Kritikpunkt richtet sich gegen das 'interesselose Wohlgefallen'. Gegen Kant behauptet Nietzsche, dass die $Sch{\ddot{o}}nheit$ sehr wohl mit Interesse verbunden ist. Grund $daf{\ddot{u}}r$ ist, dass das $Sch{\ddot{o}}ne$ wesentlich aus dem Willen zur Macht entspringt. Der zweite Kritikpunk Nietzsches liegt darin, dass in Kants ${\ddot{A}}sthetik$ die Moral im Vordergrund steht. Das $Sch{\ddot{o}}ne$ ist $f{\ddot{u}}r$ Kant durch die Moral gerechtfertigt. Nietzsche dreht diese Stellung der Moral zur Kunst um. Der dritte Kritikpunkt Nietzsches ist, dass Kant statt von der Erfahrung des $K{\ddot{u}}nstlers$ (Schaffenden) aus das ${\ddot{a}}sthetische$ Problem zu betrachten, allein vom Zuschauer (Empfangenden) aus ${\ddot{u}}ber$ die Kunst und das $Sch{\ddot{o}}ne$ nachgedacht habe. $F{\ddot{u}}r$ Nietzsche ist die Kunst $prim{\ddot{a}}r$ vom $K{\ddot{u}}nstler$ aus zu verstehen. Nietzsches Physiologie der Kunst ist mit dem Begriff 'Leib' $verkn{\ddot{u}}pft$, d.h. Nietzsche behauptet, dass physiologische und ${\ddot{a}}sthetische$ Prozesse wesentlich $zusammenh{\ddot{a}}ngen$. Die Schlussfolgerung der Physiologie der Kunst lautet: erstens, jeder Mensch ist $K{\ddot{u}}nstler$, sofern er schaffend ist, und zweitens, die Welt selbst ist nichts als Kunst. Nietzsches Physiologie der Kunst hat einen $gro{\ss}en$ Einfluss auf die $gegenw{\ddot{a}}rtige$ Kunst $ausge{\ddot{u}}bt$ und kein anderer Philosoph hat auf die $gegenw{\ddot{a}}rtige$ Kunst nachaltiger gewirkt.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.4-23
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• 2020

This study examines the universal meaning of the roof-end tile, our cultural property, and especially focuses on an ontological interpretation of the "Smile of Silla" roof-end tile. In addition, the problem of good and evil read here is considered in connection with the universal problem of philosophy. The issue of good and evil is a theme in philosophy, theology, religion, and culture that will endure throughout human history in both the East and the West. Augustine and Schelling inquired deeply into the source of evil and obtained an answer to this question based on their methods, but their answer is not universal or absolute, or an answer that applies to everyone. This is because the issue of good and evil possesses both a direct relationship with every human being and a characteristic that will remain unresolved. That is to say, the metaphysical question regarding the source of evil will always be one that is open. Nietzsche, however, repudiated the morals handed down through Socrates and Christianity, and urged that we reside "beyond good and evil." This brief review argues that good and evil exists in the form of a being in itself, whether it is within our grasp or not, and reveals that good and evil is more "this-worldly" than it is "other-worldly". The roof-end tiles with facial markings passed on to us also presuppose that evil is in full force in this world and exerts its influence. This review taps into several folk methods for coping with the existence of an invincible evil that surpasses human capability and contemplates the extraordinary and creative ideas of the Silla people through their "Smile of Silla" roof-end tiles with facial markings that were used to counter evil.

• Journal of Korean Philosophical Society
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• v.148
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• pp.183-211
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• 2018

Hyesim(慧諶) was an important figure that established a firm position of Suseonsa(修禪社), which was Jinul's Gyeolsadojang(結社道場), under the sponsorship of Choi Yi(崔怡)'s military regime. This paper reviews the background of "Ganbyeongron(揀病論)", in which Hyesim's Zen ideology is condensed, and its core content Sibjongbyeong(10 kinds of disease). With this, we can newly recognize following 5 facts: First, Sibjongbyeong occupied the most important position in Hyesim. It can be confirmed by the fact that Sibjongbyeong commonly occurred in the procedure that Hyesim was trusted by Jinul, in the "Ganhwagyeoleuiron(看話決疑論)" a Jinul's posthumous work published by Hyesim, and in "Ganbyeongron". Second, the publication of "Ganbyeongron" was not only for the systematic development of Ganhwa Gyeongjeol(看話 徑截) which Jinul had suggested but also for the consolidation of Hyesim's position in Suseonsa. Third, Hyesim wanted to establish the Ganhwa Gyeongjeol which Jinul had proposed through "Ganbyeongron". Fourth, the result of "Ganbyeongron" was to generalize the enlightenment suggested by Jonggo and Jinul in the practical aspect. Fifth, the generalization of enlightenment was not independent from the demands of the time that Choi Yi's military regime had asked. With this research approach, we can establish a clearer understanding about the "Ganbyeongron", Sibjongbyeong, and the Zen Buddhist aspects of early Suseonsa Era.