• The Journal of Korean Philosophical History
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• no.57
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• pp.91-125
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• 2018

This study aims at attempting to make a new interpretation of Mencius from the point of social welfare. The thoughts of social welfare, found from Mencius, are temporal and humanistic and near to those in nowadays. Social welfare began under the name of philanthropic work, relief work, charitable work or social work from the Industrial Revolution in the 18th century on. Welfare means the whole social activities such as satisfying the fundamental desires of the social members, ensuring the conditions of their lives, and ultimately achieving social integration and stability. It means the conditions of their lives and wellbeing. Wellbeing means the minimal physical desires and psychological stability. The realization of the economic system through concept of steady livelihood and steady mind, tax system and well-field system, proposed by Mencius, can be ensured by the whole social activities such as ensuring the stable lives of the social members, enriching and satisfying their happiness and ultimately achieving social integration and stability. The thoughts of Mencius include people-as-root idea, which regards people as most important and tries to solve the instability and inequality that are the structural vulnerabilities in modern capitalist society. His concept of Way of the king means promoting people's sense of happiness through education of morality, based upon the people-as-root idea and filial and fraternal responsibilities. The main ideas of social welfare include living like a human being, ensuring minimal physical and psychological stabilities through social welfare system and welfare policy, enriching human dignity and freedom and enhancing the quality of lives. The thoughts of Mencius include all the above ideas. In particular, he desired to establish ethically and morally stable society by economically implementing the well-field system in Zhou dynasty, based upon politically benevolent governance of the politicians. That society was the people-as-root society, the realization of which was the ideal society Mencius desired to establish, and the goal of his thoughts on social welfare. This study, among the thoughts of Mencius, investigated his ideas on social welfare and the practical ethics for applying them to real society. In addition, to understand his ideas on social welfare, not only the social and economic backgrounds and conditions but also the political ideas at that time were also investigated. This will provide the opportunity to make more in-depth research of the elements of social welfare intrinsically contained in his thoughts.

• Korean Journal of Comparative Education
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• v.18 no.4
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• pp.141-162
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• 2008

Many e-learning programs in Korea use lecture as a main instructional method. A meta-analysis study reports that e-learning programs using lectures were the most ineffective. In addition, many researchers in the field of distance education contend that the active participation of learners is the key to the success of e-learning. These imply why we can easily find many people who don't have good impression about e-learning. The quality of e-learning depends on the application of appropriate pedagogy. This study aims to present the implications for the improvement of e-learning programs in the Republic of Korea by analyzing the psychological characteristics reflected on the e-learning programs in the U. S. that have been improved through design research for a long time. The result shows that the e-learning programs in the U. S. have five major psychological aspects, i.e., reflective thinking, collaborative interaction, knowledge construction, situated action, and utilizing multiple representations. Consequently, this study suggests that e-learning programs in the Republic of Korea need to reflect learning principles such as learning by doing, situated learning, collaborative learning, learning with multiple representations in order to improve the quality.

• Journal of the Korean earth science society
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• v.22 no.5
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• pp.427-447
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• 2001

Science teachers need to understand what science is, how students learn, how to teach science effectively, and the rationale for their teaching methods. Along this line, this article discusses constructivist learning theory as an alternative to the traditional pedagogy and the origin of various versions of constructivism. Constructivism is defined and used in a variety of contexts including philosophical constructivism, constructivist research paradigm, sociological constructivism, and educational constructivism. Educational constructivism (or psychological constructivism) can be divided into three distinct versions (i.e., individual, radical, and social constructivism) depending on unique ontological and epistemological beliefs that underlie each version. Each version of educational constructivism supports different conceptions of science teaching and learning that are consistent with its specific ontological and epistemological beliefs. In this article, the main tenets of each version of educational constructivism are examined with regard to ontological beliefs, epistemological commitments, and pedagogical beliefs. In addition, two major criticisms on constructivist pedagogy as well as implications for research methods for each version are also discussed.

• Journal of Educational Research in Mathematics
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• v.17 no.3
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• pp.309-331
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• 2007

Mathematics education starts from learning the concept of number. How the children at the beginning of school age learn the concept of natural number is therefore important for their future mathematics education. Since ancient Greek period, the concept of natural number has reflected various mathematical-philosophical points of view at each period and has been discussed ceaselessly. The concept of natural number is hard to define. Since 19th century, it has also been widely discussed in psychology and education on how to teach the concept of natural number to the children at the beginning of school age. Most of the works, however, were focused on limited aspects of natural number concept. This study aims to show the best way to teach the children at the beginning of school age the various aspects of natural number concept based on activistic perspective, which played a crucial role in modern mathematics education. With this purpose, I investigated the theory of the activistic construction of knowledge and the construction of natural number concept through activity, and activistic approaches about instruction in natural number concept made by Kant, Dewey, Piaget, Davydov and Freudenthal. In addition, I also discussed various aspects of natural number concept in historical and mathematical-philosophical points of view. Based on this investigation, I tried to find out existing problems in instructing natural number to primary school children in the 7th National Curriculum and aimed to provide a new solution to improve present problems based on activistic approaches. And based on activistic perspective, I conducted an experiment using Cuisenaire colour rods and showed that even the children at the beginning of school age can acquire the various aspects of natural number concept efficiently. To sum up, in this thesis, I analyzed epistemological background on activistic construction of natural number concept and presented activistic approach method to teach various aspects of natural number concept to the children at the beginning of school age based on activism.

• Journal of the Korean Society for Library and Information Science
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• v.24
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• pp.333-369
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• 1993

정보검색 시스템을 대하는 대부분의 이용자의 대답은 '이용하기에 어렵다'라는 것이다. 기계적인 정보검색을 기본 철학으로 하는 기존의 matching paradigm은 정보 곡체를 여기 저기 내용을 옮길 수 있는 물건으로 간주한다. 그리고 기존의 정보시스템은 이용자가 시스템을 구성한 사람의 의도 (즉, indexing, cataloguing rule)를 완전히 이해한다면, 즉 완전하게 질문식(query)을 작성한다면, 효과적인 검색을 할 수 있는 그런 시스템이다. 그러나 어느 이용자가 그 복잡한 시스템을 이해하고 정보검색을 할 수 있겠는가? 한마디로 시스템을 설계한 사람의 의도로 이용자가 적응해서 검색을 한다는 것은 아주 힘든 일이다. 그러나 우리가 이용자에 대한 인식을 다시 한다면 보다 나은 시스템을 만들 수 있다고 본다. 우리 인간은 아주 창조적이어서 자기가 처한 상황에서 이치에 맞게끔 자기 나름대로의 행동을 할 수 있다(sense-making approach). 이 사실을 인식한다면, 왜 이용자들의 행동양식에 시스템 설계자가 적응을 못하는 것인가? 하고 의문을 던질 수 있다. 앞으로의 시스템이 이용자들의 자연스러운 행동 패턴에 맞게 끔 설계된다면 기존의 시스템과 함께 쉽게 이용할 수 있는 편리한 시스템이 설계될 수 있을 것이다. 그러므로 도서관 및 정보학 연구에 있어서 기존의 분류. 목록에 대한 연구와 이용자체에 대한연구(예를 들면, 몇 시에 이용자가 많은가? 어떤 종류의 책을 어떤 계충에서 많이 보는가? 도서 및 잡지가 어떻게 양적으로 성장해 왔는가? 등등의 use study)와 함께 여기서 제시한 제3의 요소인 이용자의 인식(cognition)을 시스템설계에 반드시 도입을 해야만 한다고 본다(user-centric approach). 즉 이용자를 중간 중간에서 도울 수 있는 facilitator가 많이 제공되어야 한다. 이용자의 다양한 패턴의 정보요구(information needs)에 부응할 수 있고, 질문식(query)을 잘 만들 수 없는 이용자를 도울 수 있고(ASK hypothesis: Anomolous State of Knowledge), 어떤 질문식 없이도 자유스럽게 Browsing할 수 있는(예를 들면 hypertext) 시스템을 설계하기 위해서는 눈에 보이는 이용자의 행동패턴(external behavior)도 중요하지만 우리 눈에는 보이지 않는 이용자의 심리상태를 이해한다면 훨씬 나은 시스템을 만들 수 있다. 이용자가 '왜?' '어떤 상황에서,' '어떤 목적으로,' '어떻게,' 정보를 검색하는지에 대해서 새로운 관심을 들려서 이용자들이 얼마나 우리 시스템 설계자들의 의도에 미치지 못한다는 사실을 인식 해야한다. 이 분야의 연구를 위해서는 새로운 paradigm이 필수적으로 필요하다고 본다. 단지 'user-study'만으로는 부족하며 새로운 시각으로 이용자를 연구해야 한다. 가령 새롭게 설치된 computer-assisted system에서 이용자들이 어떻게, 그리핀 어떤 분야에서 왜 그렇게 오류 (error)를 범하는지 분석한다면 앞으로의 computer 시스템 선계에 큰 도움을 줄 수 있을 것으로 믿는다. 실제로 많은 방법이 개발되고 있다. 그러면 시스템 설계자가 가졌던 이용자들이 이러 이러한 방식으로 정보검색을 할 것이라는 예측과(즉, conceptual model) 실제 이용자들이 정보검색을 할 때 일어나는 행동패턴 사이에는(즉, mental model) 상당한 차이점이 있다는 것을 알게 될 것이다. 이 차이점을 줄이는 것이 시스템 설계자의 의무라고 생각한다. 결론적으로, Computer에 대한 새로운 지식과 함께 이용자들의 인식을 연구할 수 있는, 철학적이고 방법론적인 연구를 계속하나가면서, 이용자들의 행동패턴을 어떻게 시스템 설계에 적용할 수 있는 지를 연구해야 한다. 중요하게 인식해야할 사실은 구 Paradigm을 완전히 무시하라는 것은 아니고 단지 이용자에 대한 새로운 인식을 추가하자는 것이다. 그것이 진정한 User Study가 될 수 있는 길이라고 생각하며, 컴퓨터와 이용자 사이의 '원활한 의사교환'이 필수불가결 한 지금 우리 학문이 가야 할 한 연구분야이다. (Human Interaction with Computers)

• Journal of Korean Philosophical Society
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• v.141
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• pp.133-166
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• 2017

The main aim of this paper is to show why justice is based on convention, not nature, in David Hume. Most philosopher, since Aristotle, have considered justice in relation to distribution. This understanding of justice continues up to modern times, and is handled especially in relation to ownership or private property in modern times. In modern times, private property is regarded as an absolute right that should not be violated in any case. Hume identifies this private property with justice. The absolute inviolability of private property is equivalent to never violate to justice. Hume is concerned with the question of where this justice originate. In other words, Hume is not concerned with the Kantian justification of justice, but rather with the psychological discussion of the genesis process of the idea of justice. Hume's answer is that "social utility" is its origin. Public societies are necessary conditions for human being. In other words, if public societies do not exist, humans can not exist. How then can a public society, which is a prerequisite for human being, exist or can be maintained? According to Hume, it is maintained by means of justice. So where is the ground for justice? Hume argues that the basis of justice is not nature, but human conventions. Man accepts justice tacitly and by doing so man can maintains his being. This is a rough insight of Hume. Hume uses a wide variety of concepts to carry out his argument. In this paper, we focus on how the idea of justice in human mind, based on these various concepts presented by Hume, is formed.

• Journal of Korean Philosophical Society
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• v.116
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• pp.257-280
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• 2010

I try to formalize the system of modal logic and interpret it in view of constructivism through this study. As to the meaning of a sentence, as we saw, Frege endorsed extensions in view of the fact that they are enough to provide for a compositional account for truth, in particular that (1) the assignment of extensions to expressions is compositional ; (2) the assignment of extensions to sentences coincides with the assignment of truth values. But nobody would be willing to admit that a truth value is what a sentence means and that consequently all true sentences are synonymous. So, if what we are after is meaning in the intuitive sense, then extensions would not do. This consideration has later become the point of departure of modal and intensional semantics. So, it is clear that the language of modal logic do not allow for an extensional interpretation. ${\square}$ is syntactically on a par with ${\vdash}$, hence within the extensional framework it would have to denote a unary truth function. This means that if modal logic is to be interpreted, we need a semantics which is not extensional. The first attempt to build a feasible intensional semantics was presented by Saul Kripke. He came to the conclusion that we must let sentences denote not truth values, but rather subsets of a given set. He called elements of the underlying set possible world. Hence each sentence is taken to denote the set of those possible world in which it is true. This lets us explicate necessity as 'truth in every possible world' and possibility as 'truth in at least one possible world'. But it is clear that the system of modal logic is not only an enlargement of propositional logic, as long as the former contains the new symbols, but that it is of an other nature. In fact, the modal logic is intensional, in that the operators do not determine the functions of truth any more. But this new element is not given a priori, but a posteriori from construction by logicist.

• Journal of Korean Philosophical Society
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• v.123
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• pp.441-465
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• 2012

In der Kritik der reinen Vernunft entfaltet sich die Lehre des $Selbstbewu{\ss}tseins$, die in sich die verschiedene Auffassungen ${\ddot{u}}ber$ das transzendentale Ich $enth{\ddot{a}}lt$. $Demgem{\ddot{a}}{\ss}$ ist das transzendentale Ich einerseits das Ich als reine $Selbstt{\ddot{a}}tigkeit$. Die Vorstellung des Ich $dr{\ddot{u}}ckt$ insofern als die intellektuelle Vorstellung ${\ddot{u}}ber$ die spontane Handlung des denkenden Ich die numerische Einheit oder die Einfachheit der verschiedenen Handlungen desselben aus. Aber andererseits ist das transzendentale Ich im $Selbstbewu{\ss}tsein$ das Ich als den Gegenstand ${\ddot{u}}berhaupt$. Das Ich als Gegenstand ${\ddot{u}}berhaupt$ ist gerade das Ich als Gegenstand des inneren Sinnes oder das empirische Ich ${\ddot{u}}berhaupt$. In diesem Sinne $dr{\ddot{u}}ckt$ das $Selbstbewu{\ss}tsein$ die unbestimmte Wahrnehmung ${\ddot{u}}berhaupt$, oder apprehensio simplex aus. Auf diese Weise $enth{\ddot{a}}lt$ das transzendentale Ich im Selbstbewusstsein in sich die doppelseitigen Momente. Das Ich im $Selbstbewu{\ss}tsein$ ist einerseits das Ich als das denkende Subjekt, $n{\ddot{a}}mlich$ das logische Ich, aber andererseits zugleich das Ich als das wharnehmende Subjekt, das psychologische Ich ${\ddot{u}}berhaupt$. Und diese doppelseitigen Momente des Ichs unterscheiden sich voneinander, aber zugleich auch $dr{\ddot{u}}cken$ in sich ein und dasselbe Ich aus. Dennoch ist das Problem der Einheit und Entzweiung des Ich im Selbstbewusstsein bleibt in der Kritik der reinen Vernunft als ein $unerkl{\ddot{a}}rbares$, $unaufl{\ddot{o}}sbares$ $R{\ddot{a}}tzel$. Eben mit diesem Problem setzt Kant sich im Opus potumum ernsthaft auseinander und $l{\ddot{o}}st$ dieses Problem durch eine neue Lehre des $Selbstbewu{\ss}tseins$ oder die Lehre der Selbstsezung auf.

• Journal of Korean Philosophical Society
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• v.131
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• pp.353-381
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• 2014

"The four types of temperament" (hereinafter "Sa-Sang Constitutional Medicine") is applied to not only medicine, but also various fields like management, politics, education, etc. Despite that "Sa-Sang Constitutional Medicine" is "Mind-Body Medicine" which is fundamentally based on "Controling Mind and Body", though, it was rarely used for psychotherapy in practical. Practical treatment on clinical medicine is limited to only medicine-treatment or acupuncture-therapy. However treatment on illness and pathological phenomenon suggested by "Sa-Sang Constitutional Medicine" keeps individual's nature in control, and it governs environmental facts: age, region, and socio-cultural factors: alcohol, debauchery, riches, authority(酒 色 財 權). Especially, "Moral Cultivation" in "Sa-Sang Constitutional Medicine" emphasizes the importance of properly understanding vice(邪心) and laziness(怠行) concealed in natural temperament of human being, and pursuing "Understanding Each Other(博通)" and "Upright Conduct by Oneself(獨行)". Furthermore, because "Sa-Sang Constitutional Medicine" is developing medical theory based on "Understanding Others(知人)" and "Straighten Oneself(正己)" doing try integral approach, it has great implications for the present generation that forms much of social connection. Similarly, Ken Wilber who is one of representatives of "World Philosophy" and "Integral Psychology" is suggesting "Integral Life Practice" (hereinafter ILP) - applies practical and heuristic "Integral Approach" to individual experiences. ILP is the only practical discipline for development of viable whole-area. ILP says that there are four core modules: body, mind, shadow, spirit(靈), and five auxiliary modules: morals(倫理), gender(性), work(일), emotion(情緖), relationships(關係性). These nine modules could apply mind-body treatment of "Sa-Sang Constitutional Medicine", and thereby more developed mind-body treatment would be found.

• Journal of Korean Philosophical Society
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• no.121
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• pp.93-121
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• 2018

Deleuze and Guattari criticise in Anti-Oedipus theory of desire of Freud and Lacan as the idealist conception of desire as lack(fantasy) and try to search for a possibility of materialistic theory of desire. They criticise that Freud and Lacan trap the desire into the model of oedipal model and cut the flux of Libido of desire. This paper looks out for the different reason for the interpretation between psychoanalysis and schizoanalysis about the desire into the difference of interpretation about the 'repression' and 'the unconscious'. From this first of all, it examines the aspect of repression in Freud and Lacan, and it searchs for the meaning of distinction between 'psychic repression' and 'social repression' according to the interpretation in Deleuze and Guattari. Secondly, Freud and Lacan understand the unconscious as the region drived out by the defense mechanism of the mind activity, or the dimension of the unconscious structured like language. On the contrary, Deleuze and Guattari approach entirely differently interpretation about the unconscious. This paper analyzesespecially the unconscious of orphan, the unconscious productive and the unconscious molecular in the midst of manifold and new interpretation about the unconscious. In conclusion, it shows that the problem of desire and inhibition completely differently can be considered according to the new interpretation about the unconscious. It tries to serarch for the practical adaptability of schizoanalysis in Deleuze and Guattari on the real society.