• Journal of Korean Philosophical Society
• /
• v.146
• /
• pp.163-192
• /
• 2018

In the philosophy of Louis Labelle, the subject of "good and evil", which is rarely discussed in modern philosophy, emerges as a very important concept. In his reasoning, the notion of evil starts from a passive stipulation of the Scholastic philosophy of "the lack of being", but he defined the evil, which actually exists in the world with more positive sense as a willing force destroying "life and values". In his reasoning that defines "the presence of evil" as "le scandale du monde", all humans have the possibility of evil as an attitude of will, and the presence of evil in the world and in human society is inevitable. On the other hand, because the outcome of evil appears as physical and mental "pain", the human's attitude toward pain, which attempts to deny suffering, induces a moral will to overcome this evil. The moral anguish, which is the "internal suffering" that we have in front of the presence of evil, makes us conscious of becoming a "moral being", and people become self-satisfied here. Although painful, self-satisfaction and happiness about becoming a moral being is the only occasion and motive for man to overcome this by opposing the presence of evil. In other words, Lavelle's thoughts for good and evil are based on "moral psychologism", and the "coherence of psychological horizons and ethical horizons" between rejection of suffering and moral agony enables "ethical optimism" that man constantly overcomes evil and produces good. This is clearly an advanced modern application of scholasticism on the concept of evil.

• The Journal of Korean Association of Computer Education
• /
• v.10 no.5
• /
• pp.1-9
• /
• 2007

Although the need for overall amendment of curriculums recognized, tentative plan for amendment is being established without improving the sense of satisfaction of the users of curriculums from the nation-wide dimension and without review on philosophical and educational psychological viewpoints on curriculum with focus on curriculums that reflects the national and social demands until the tentative plans for amendment of computer subject is made at the time of amendment. Therefore, new/old curriculums has been compared and analyzed from philosophical and psychological viewpoint of curriculums in order to definitively establish status and identity of curriculum, and to cope with changes in educational system. It can be seen from the outcome of such comparative analysis that goals of the philosophical viewpoint of amended curriculum had been defined as discipline-centered curriculum while that for the knowledge-based viewpoint on constructivism and cognitivism.

• Journal of Korean Philosophical Society
• /
• v.126
• /
• pp.423-461
• /
• 2013

The researcher conducted this study to investigate what special meaning does an emotion experience program, a Confucianism philosophical thinking, has for Sunwoo(善友), and based on what structure it unveils a good clue of Sunwoo(善友); and to reveal the structure of philosophical counselling treatment simultaneously. Thus, the researcher performed an "emotion experience program for 3 weeks, targeting 22 research subjects and collected the data of their experience. As for date analysis, a phenomenological analytic method of Colaizzi (1978), one of qualitative research methods was used. It was because the phenomenological analytic method of Colaizzi was suggested to derive common properties of whole research subjects rather than those of individual research subject, which could help develop the theories of philosophical counselling treatment. The finding of the analysis revealed the intrinsic structure of the phenomenon which the research subjects experienced through "an emotion experience program" was reborn as 'unfamiliarity and suspicion', 'burden', 'recognition of a method and a need', 'self-reflection', 'awareness of nature and the correct behavior', 'joy and pleasure', and 'rebirth as a valuable existence'. These were categorized to examine the structure of philosophical counselling treatment. The findings revealed the treatment went through the precesses: 'the start of learning and intentional guidance', 'reflection', 'enlightenment', 'Sugichiin(修己治人)', 'freedom', and 'transcendence. Considering the purpose of Confucian philosophy is living valuable life and the accomplishment of objectives is based on the transcendence, realizing preallotment and putting it into practice, the structure of emotion experience by the research subjects is appropriate for the purpose of Confucian philosophy and the process of objective accomplishment.

• Proceedings of the Korean Society for Emotion and Sensibility Conference
• /
• 2001.05a
• /
• pp.114-120
• /
• 2001

동양의 자연사상의 하나인 음양오행이론을 골프에 적용하였다. 구체적으로 골프에 적용할 수 있는 음양오행의 철학적인 의미와 함께 체질에 따른 골프게임에서 심리적, 육체적 장단점을 분석하고 이를 극복하는 방법을 제시하였다.

• Communications of Mathematical Education
• /
• v.9
• /
• pp.327-333
• /
• 1999

21세기를 바로 앞두고, 우리 나라 수학 교육의 과거와 현재의 실태, 즉 수학교육의 목적, 교수 내용, 교수 방법, 평가 등을 철학적 관점과 심리학적 관점에서 역사적으로 재조명해 보는 것은 새로운 2000년대를 앞두고 의미 있는 일이 될 수 있다. 또한 이를 바탕으로 21세기에 우리 나라 수학 교육이 나아가야 할 방향을 세계적인 추세와 관련하여 제시해 보고자 한다.

• Journal of Korean Philosophical Society
• /
• v.126
• /
• pp.377-401
• /
• 2013

일반적으로 성리학에서는 개인의 이익보다 도덕적 선택을 우선하라고 요구한다. 그러나 "주역"에서는 결코 이익을 죄악시 하지 않는다. 이 글은 성리학자이면서 역학자인 주자의 이익과 도덕에 대한 입장을 추적하는 연구이다. 주자가 소옹의 결정론적 세계관과 도덕적 자유의지를 강조하는 이천의 관점을 결합함으로써 완성하고자 한 것은 "주역"의 서(筮) 속에서 리(理)를 확인할 수 있다는 것이었다. 점서(占筮)의 결과가 그렇게 나오는 것은 그에 해당하는 이치가 있기 때문이라는 말이다. 그런데 "주역"의 리(理) 즉 역리(易理)란 오랜 경험과 관찰을 통해 확보된 사회적 존재로서 인간의 심리적 행위적 경향성의 총합이다. 그리고 그 구체적인 내용은 바로 상황적 합리성과 타자와의 조화로움이다. 이 리(理)는 우주와 사회의 정해진 질서로서 우리에게 주어진다. 개인은 이 주어진 질서에 따를 수 있는 자유와 함께 따르지 않을 수 있는 자유를 지닌다. 때문에 정해진 질서와 그 속에서의 개인의 자유의지는 양립가능한 것으로 받아들여지고, 그런 의미에서 주자는 약한 결정론자라고 할 수 있다. 성리학은 우주의 질서로부터 부여받은 당위의 법칙에 자발적으로 동의할 것을 요구한다. 그것이 가장 올바른 선택이면서 동시에 자신에게 가장 이로운 선택이기 때문이다. 주자는 상황적 합리성과 타자와의 조화로운 관계에서만이 자신의 진정한 이익을 추구할 수 있다고 생각한다. 타자와의 유기적 관계를 부정하고 유아적(唯我的) 이익만 추구하려는 자는, 사회적 존재로서 인간이 지니는 심리적 행위적 경향성을 무시한 어리석은 자이다. 이렇게 주자에게서 이익[리(利)]은 상황적 합리성[의(宜)]이 되고 또 그것은 바로 도덕[의(義)]이 된다. 참다운 의미에서의 합리적인 판단은 도덕적 선택을 불러온다.

• Journal of Korean Philosophical Society
• /
• v.105
• /
• pp.243-268
• /
• 2008

Wang-ch'ung(왕충) negated the theory of efficacy between the Heaven and a Man(천인감응) based on Yin Yang(음양) and Five Elements(오행) that was popular at that time. The Heaven is just solid one without a mouth and ears. The order of nature is circling in its own way regardless of the will of human being. Jung classified psychological types of the human being into the introversion and extroversion. From this point of view, Wang-ch'ung(왕충) is belong to extroversion philosophy. He criticized modern society by using effect and evidence, and expressed it as critical moral philosophy and political ideal.

• The Bulletin of The Korean Astronomical Society
• /
• v.36 no.1
• /
• pp.79.2-79.2
• /
• 2011

대전국립중앙과학관의 천문영역 전시가 Booth et al(2008)의 논증을 기초로 한 과학철학 측면에서 얼마나 잘 부합되는지 확인하는 것이 이 연구의 목적이다. 과학관은 비형식 교육기관 중 하나이다. 과학관의 전시물들은 관람자들에게 정보를 전달하고, 관람자들은 전시물들을 통하여 지식을 탐구한다. 그러므로 교육적 상호작용을 뒷받침하는 이론적인 기준이 필요하다. Booth et al(2008)이 주장한 논증모형은 관람객의 심리적인 진행과정을 고려한 과학철학이다. 그렇기 때문에 과학관 전시에 Booth et al(2008)의 논증이 적용된다면, 관람객들은 전시물들이 의도한 지식을 스스로 탐구 할 수 있다. 김정엽(2011)은 Booth et al(2008)의 논증을 이용하여 과학관 천문영역 전시형태를 재구성하였고, 대학생들을 상대로 설문 조사와 SPSS 통계 분석을 수행하여, 재구성한 전시형태가 정보전달과 지식 탐구 관점에서 기존보다 더 설득력 있음을 보인 바 있다. 최근 대전국립중앙과학관은 천문영역 전시를 개선하였다. 그러므로 개선된 전시가 Booth et al(2008)의 논증을 기반으로 한 기준에 적합한지를 재분석할 필요가 있다. 분석 결과, 거시적인 전시형태는 이전에 비해 큰 변화를 보이지 않았으나, 미시적인 전시내용은 상당히 많은 부분에서 개선이 있음을 확인하였다. 그 자세한 분석 내용과 결과를 논의한다.

• Korean Journal of Cognitive Science
• /
• v.25 no.4
• /
• pp.303-341
• /
• 2014

Enactivism is the most influential and groundbreaking approach among the various theories of embodied cognition. Despite of it's impact and relatively long history, however, Enactivism is still considered as a new and unfamiliar theory in the Korean academic society. Even though this might be partly due to the genuine depth and dramatic approach of Enactivism, it is also due to the disagreement of Korean translation of Enactivism. This paper reviews the philosophical and theoretical implications of Enactivism in the context of history and conceptual terrain, and discusses how the various tranlated Korean words of 'Enaction' - '발제(發製)' '구성(構成)', or '행위화(行爲化)'- embraced and interpreted the essence of philosophy and concept of 'Enaction' and 'Enactivism'. Furthermore, we offer several alternatives Korean translations of 'Enaction': '실행(實行)', 수행(遂行/修行), or 작동(作動). Through this discussion, we hope to provide an opportunity for Korean researchers and philosophers to direct their attention to Enactivism properly and to make a common ground for further development of Enactivism in Korea.

• Journal of Science and Technology Studies
• /
• v.1 no.1 s.1
• /
• pp.51-68
• /
• 2001

Science cultures in the dimension of social interaction must be correlated with science cultures or science literacy in the dimension of psychological interaction. In order to develop a mature science culture, it must be assumed 1) that a science culture in a society ran be evaluated and 2) that we have to set up the criteria for evaluating it. This paper, based on the assumptions, makes an attempt to analyze the concept of science literacy underlying the PISA (Programme for International Student Assessment) conducted by OECD. The analyses are driven by the questions such as 'which philosophical backgrounds are absorbed into the concept of PISA' science literacy?' and 'What suggestions can be found with respect to the goal of enhancing the science culture?' In conclusion, the science literacy in PISA reflects the elements proposed by logical empiricism, naturalized philosophy of science, and social constructivism, which are being incorporated by the 'collaboration research program' conducted by the newly-emerging interdisciplinary field of 'science of science.' Finally, some further suggestions are added to the analyses to pursue more positive directions to induce mature science cultures in our society.