• Journal for History of Mathematics
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• v.21 no.1
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• pp.157-166
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• 2008

Mathematical communication is an important goal of recent educational reform. The NCTM's Principle and Standards for School Mathematics, consulting an emphasis on mathematical discourse from 1991 Professional Standards for Teaching Mathematics, has a Communication Standard at each grade level. This paper examines Socrates's educational philosophy and the mathematical dialogue in Plato's. Further it examines mathematical dialogues between teachers and students from antiquity through the nineteenth century.

• 대학교육
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• s.89
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• pp.95-98
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• 1997

• Ceramist
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• v.15 no.3
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• pp.34-46
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• 2012

• Journal of Korean Philosophical Society
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• v.148
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• pp.327-356
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• 2018

The aims this paper to examine Nietzsche's criticism on Paul's transvaluation of values. First, I will examine Socrates' transvaluation of values through which, Greek culture was deconstructed. He opened a path for the transvaluation of values before Paul and Nietzsche and reorganized Greek culture around his own values. I will also analyze the 'will to power' hidden behind Socrates' transvaluation of values. Second, I will examine the essence of the Paul's transvaluation of values. I will trace how Paul, through his transvaluation of values, could become the center of Christianity and, in turn, control European Culture. I will also show the difference between the teachings of Jesus and the arguments of Paul. Third, I will look at the Nietzsche's criticism on Paul's transvaluation of values. The key to Nietzsche's criticism on Paul is to evaluate Paul's transvaluation of values in terms of his will to power. And I will also look at the problems of Nietzsche's criticism on Paul. Fourth, I will look at Nietzsche's transvaluation of values. It is accomplished in such a way that he makes Socrates' and Paul's transvaluation of value alters. His transvaluation of values will be critically examined for strength in life and world understanding over Socrates' and Paul's transvaluation of values.

• The Korean Publising Journal, Monthly
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• s.154
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• pp.6-7
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• 1994

소크라테스는 진리를 언어 밖에서 찾으라고 말했다. 플라톤은 언어를 어떤 모방의 형식이라고 생각했다. 미메시스 개념에 기초한 언어관 때문이다. 따라서 그들에 의하면, 책이란 진리의 시체 통조림이자 영혼을 망쳐놓는 흉물에 불과하다. 그러나 아리스토텔레스의 "오르가논"은 언어를 상징의 형식으로 이해하면서 책을 진리의 잔치마당으로 여긴다.

• Journal of Korean Philosophical Society
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• no.123
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• pp.61-89
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• 2018

The purpose of this paper is to characterize the reception of Cynicism by Julian, the emperor and Neoplatonist of the late Roman Empire. Julian attempts to restore true Cynicism, while chiding decadent contemporary Cynics. To this end, he idealizes Diogenes as an example of the true Cynic. The main attention is paid to the way in which Julian idealizes Diogenes. First, we introduce the basic features of Cynicism with a focus on the figure of Diogenes. Although Diogenes inherited the ethics of happiness from Socrates and presented the Cynic practices encapsulating - freedom from social customs, self-sufficiency as opposed to vanity and greed, and asceticism - as a shortcut to happiness, he was called a 'Socrates gone mad', owing to his unconventional and shameless words and deeds. Compared to this Diogenes, we try to discern the characteristics of the true Cynic described by Julian. The true Cynic for Julian is a rigorous ascetic like Diogenes, but a Diogenes knowing shame (aidos). He is an intelligent examiner of the opinion of the people like Socrates. However, he is a free man not enslaved to a particular state, but a pious philosopher who defends the divine moral law of the cosmopolis. In the end, it is shown that Julian embraces Cynicism in so far as it can be integrated into Socrates' rationalist moral tradition. We conclude with a brief reflection on the significance of Julian's reception of Cynicism from the perspective of his attempt to unify ancient philosophical traditions in order to protect Hellenism against Christianity.

• Korean Educational Research Journal
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• v.40 no.3
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• pp.17-38
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• 2019

Deleuze and Guattari revive the educational meaning of training. For them, "a violent training" always penetrates unconsciousness and consciousness. For example, we can float on water only by swimming. There is a complex historical exploration on the subject of training. Socrates distinguishes the training of spirit from that of the body, so he secures the independence of educational language. This heritage continues to us until today. However, Foucault argues that, since the modern era, humans have accepted an active obedience by "disciplinary training". Nowadays, the term "skill discipline" is also reduced to business language, and we should overcome this situation. Deleuze and Guattari suggest a "becoming-other" argument predicated on "pre-conscious singularities" on this point. The training of spirit evolves in relation to a body and other circumstance for them. Therefore, the traditional hierarchy between spirit and body is erased in their argument. Ironically, this argument displays "educational effectiveness" to success Socrates's heritage subverting to the modern thinking of it. In conclusion, we can now rethink the educational value of training based on this effectiveness. Kyudo training is an excellent example of education through body and spirit.

• Proceedings of the Korean Society for Cognitive Science Conference
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• 2000.06a
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• pp.419-423
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• 2000

성공적인 의사소통의 경우에 성(性)이, 이(理)와 명(命)으로 나타난 것이 같다. 진리(aletheia)가, 언어(logos)와 운명(moira)으로 나타난 것들이 일치하는 것이 성공적인 언화행위가 된다. 측정대상(melos)과 본체(ousia)가 구분되는 것은 언어와 운명의 괴리가 있을 수 있기 때문이다. 체계적인 언어처리의 지식기반을 측정대상에 한정한다. (1) 철학의 시작은 더 옳은 언어표현의 정의(definition)로 이전의 잘못 사용된 언어처리를 대체시키는 것으로 소크라테스는 보았다. [R. Crossman] (2)잘못을 지적하는 등에(Tabanidae)의 역할과 옳은 지식의 상기를 돕는 산파법(maieutics)이 소크라테스의 의미분석의 방법이다. [R. Crossman] (3) 언어를 통하여 진리를 추구한다는 입장(via language)에서 한 언어표현이 그 진리의 운명으로 나타남과 어긋날 때, 운명을 택하는 것은 조화 보다 더 안정의 우위를 인정하는 논리적인 입장으로 합리성 보다 실용(pragma)의 우위를 인정하는 것이다. [W. Quine] (4) 공동체의 공통규범의 추구는 그 언어 속의 공통의 형식 또는 법칙의 추구에 기초하는 것이 자연스럽다. 여기에서 그 언어사용은 그 기저의 법칙(underlying rule)에 개입한다는 입장에 기초한다. [J. Searle] (5) 진리의 언어표현과 운명적인 사태들 사이의 괴리를 처리하기 위하여 체계적인 언어표현의 대상(The Young Tableaux)과 실제(The continuum)의 구분을 수용한다. [AMS(2000)]언어표현의 대상은 나타난 것(顯)이고 실제에는 나타나지 않은 것도 있다. [伊川, 明道] (6) 이 나타난 것과 나타나지 않은 것에 간격이 없다는 것(顯微無間)은 그 의사소통이 성공적인 것이라는 것을 말한다. 따라서 그 언어의 표현완전성(functional completeness)은 언화행위가 성공적이라는 것이다. [J. Searle] (7) 수로 쓰인 것(象數)과 시로 쓰인 것(義理)이 하나인 것은 그 나타난 것과 나타나지 않은 것들 사이에 어떠한 틈도 없음을 말한다. [成中英] (8) 공통의 규범의 공통성 속에 규범적인 측면이 벌써 있다. 공통성에서 개인적이 아닌 공적인 규범으로의 전이는 규범, 가치, 규칙, 과정, 제도로의 전이라고 본다. [C. Morrison] (9) 우리의 언어사용에 신비적인 요소를 부인할 수가 없다. 넓은 의미의 발화의미(utterance meaning) 속에 신비적인 요소나 애정표시도 수용된다. 의미분석은 지금 한글을 연구하고, 그 결과에 의존하여서 우리의 실제의 생활에 사용하는 $\boxDr$한국어사전$\boxUl$등을 만드는 과정에서, 어떤 의미에서 실험되었다고 말할 수가 있는 언어과학의 연구의 결과에 의존하여서 수행되는 철학적인 작업이다. 여기에서는 하나의 철학적인 연구의 시작으로 받아들여지는 이 의미분석의 문제를 반성하여 본다.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.135-149
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• 2004

Socrates did not found a religion, and in this sense he is different from Confucius, Buddha and Jesus. So there can be no 'Socrates' religion'. But if we can assume that there are evidently religious aspects in his thought, and if it can become a religion by expanding these aspects, then we may conclude that 'Socratic religion' is possible. In general, there are three arguments to regard Socrates as a religious person. The first is to see him as a precursor of Christianity or a Christian martyr, the second is to regard Socrates' daimonion as identical with Christian revelation, and the third is to argue that Socrates was a religious person because of his firm belief in the immortality of soul. But in this paper, I argue that these three arguments offer some justifications but insufficient to conclude that he was a religious person. Shall we conclude then that not only Socratic religion is impossible but also he was not a religious person? I do not think so. For there are two counter arguments. Religious truths have at least two essential characteristics. First, those who have religious truths are absolutely happy, no matter what. This is why Socrates as a religious person could advise his disciples to improve their souls even at the time of his death bed. Second, those who have religious truths do love others, no matter what. How could it be possible for someone to love invisible ultimate reality if he did not love visible brothers? This is why Socrates as a religious person took his mission to philosophize as a divine command. Socrates did not initiate any official religion, but he was truly a devout religious person, who transcended the boundary of institutionalized religion. It follows that Socratic religion is evidently possible.

• The Mathematical Education
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• v.49 no.4
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• pp.423-436
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• 2010

In this paper we discuss the Socratic method from the aspects of subject education and examine the meaning of the method in mathematics education that is the most suitable subject for the realization of the Socratic method. In addition, as a realization of the Socratic method, we conducted a teaching-learning experiment of complex natural exponential function with a 2nd year college student. The results of the experiment are analyzed with the intention of improving instruction of the complex analysis that is one of the college mathematics courses.