• Journal of Korean Philosophical Society
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• v.130
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• pp.1-22
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• 2014

Li Zehou(李澤厚) regards Chuang-tzu's fatalism as a kind of pessimism and slavish conformism. The main issue of this paper is to opposes Li Zehou(李澤厚)'s view, and reveal that Chuang-tzu's fatalism is not the negative and slavish conformism but the true positivism of the fate. These Chuang-tzu's fatalism can be conceptualized as a 安之若命. When the human was faced with unavoidable fate, Chuang-tzu's 安之若命 is not pessimistically surrender itself to the fate such as a slave, but pleasantly accepts and affirms the fate. Now, the next three process proves that Chuang-tzu's 安之若命 affirms the fate.The attitude of 安之若命, First, takes the unavoidable(不得已) fate as it is. Second, it resolves a humane 'sadness and joy(哀樂)' through 'the forgetting(忘).' Third, it understands the life and death, the change of world, the human body as the stream of energy(氣). Fourth, in conclusion, it affirms the fate by these processes. These point of view can conceptualize as Chuang-tzu's Amor Fati. That is to say, Chuang-tzu' 安之若命 is not a pessimistic but a positive view of the fate.

• 사회경제평론
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• v.31 no.3
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• pp.307-346
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• 2018

Gunnar Myrdal has struggled throughout his academic life with the problem of the role of valuations in social sciences. His earlier viewpoint was that valuations should be completely separated from scientific analysis on facts. But he soon fundamentally changed his viewpoint. His later viewpoint was that social scientists should disclose his valuations, for valuations intervene all the processes of scientific researches. Value premises are the valuations coherently reconstructed and manifestly articulated. Myrdal argued that social scientists should disclose value premises and perform his analysis and normative judgement based on the value premises. And the value premises should be derived from the valuations held by the large or significant groups of the society under study, not from the researcher's own valuations. This paper tried to show that Myrdal's later viewpoint must meet the crux, that researcher's own viewpoint must intervene in choosing valuations of particular group among diverse groups in the society under stduy, and in deriving and reconstructing value premises from the valuations of that group. And it argued that the reason why Myrdal met the crux could be explained by that he accepted the emotivism of Axel $H{\ddot{a}}gersr{\ddot{o}}m$. And it proposed some methodological solutions for escaping the crux Myrdal met, while preserving the positive elements of Myrdals' viewpoint.

• Journal of Korean Philosophical Society
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• v.129
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• pp.291-313
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• 2014

The aim of this paper is to clarify the Aristotle's conception of change(kinesis). Aristotle defines the change as a process which actualize a potentiality. From Aristotle's definition of the change, a number of consequences flow directly about how to conceptualize it. First, the change is fundamentally directional. Second, if we do not know what the change is directed toward, we do not understand what the change is. Third, everything that changes is caused to change by a distinct cause of change, a changer. Fourth, there is a single actualization of cause and subject of the change. All change, for Aristotle, is the change of an enduring subject. And all change occur in the infinite(to apeiron) which is time, space, matter. It would be absurd to equate the whole and the infinite, for that would be to say that the unlimited had a limit. The infinite does not contain, but in so far as it is infinite, is contained. And due at least in part to its potentiality, the infinite is unknowable. Because it lacks a form. The infinite traditionally derived its dignity from being thought of as a whole in which everything is contained. But Aristotle removes the infinite from its position of majesty. Aristotle's this idea was a revolution in philosophical perspective.

• Journal of Korean Philosophical Society
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• v.126
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• pp.213-233
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• 2013

The aim of this paper is to reveal the ethical problem of insider trading. 'Insider trading' refer to obtaining information from non-public sources such as private acquaintances about trade secret, using it purposes of enhancing insider's financial advantages. And sometimes such a practice can be conducted fraudulently. Therefore, the focus of this paper will be on fairness or justice arguments against insider trading. And all kinds of discussion this paper are to focus the underlying consideration behind these arguments, that is, the underlying consideration about violation of ethical standards of fairness. First, one of these arguments argues that insider trading does necessarily involve defrauding general investors such as general employees, general stockholders. And economic power and unjust advantage of insider can be exercised to the detriment of this non-insider's interests. Second, another argument argues that insider trading undermines competition which is the principle of any free market. And insider trading is not only a complication in the free market mechanism, but also thwarts free competition which free markets depend. Third, the final argument argues that insider trading will be made something unfair about the concept of equal access to information. This argument argues, therefore, that to permit insider trading would be to set up stock market trading rules that are unfair to non-insiders.

• Journal of Korean Philosophical Society
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• v.147
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• pp.261-281
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• 2018

This paper will cover recent discussions on the risks of human being due to the development of artificial intelligence(AI). We will consider AI research as artificial narrow intelligence(ANI), artificial general intelligence(AGI), and artificial super intelligence(ASI). First, we examine the risks of ANI, or weak AI systems. To maximize efficiency, humans will use autonomous AI extensively. At this time, we can predict the risks that can arise by transferring a great deal of authority to autonomous AI and AI's judging and acting without human intervention. Even a sophisticated system, human-made artificial intelligence systems are incomplete, and virus infections or bugs can cause errors. So I think there should be a limit to what I entrust to artificial intelligence. Typically, we do not believe that lethal autonomous weapons systems should be allowed. Strong AI researchers are optimistic about the emergence of artificial general intelligence(AGI) and artificial superintelligence(ASI). Superintelligence is an AI system that surpasses human ability in all respects, so it may act against human interests or harm human beings. So the problem of controlling superintelligence, i.e. control problem is being seriously considered. In this paper, we have outlined how to control superintelligence based on the proposed control schemes. If superintelligence emerges, it is judged that there is no way for humans to completely control superintelligence at this time. But the emergence of superintelligence may be a fictitious assumption. Even in this case, research on control problems is of practical value in setting the direction of future AI research.

• Journal of Korean Philosophical Society
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• v.123
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• pp.165-187
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• 2012

Our freedom is natural, however we are amazed at the fact that we don't sometimes have the freedom. we have to have a freedom and must be a freedom. But we think our life is restrained. Why do we think that? This is due to epistemological thinking. Also critic of Sartre' freedom is due to that. Especially Merleau-Ponty's researchers say that Sartre is an epistemologist on the problem of the freedom and his freedom is an absolute freedom. Aim of this paper is to find out problem of the critic. To achieve this, first we need to exmaine what absoulte freedom is. It is abstract and ideological. According to Merleau-Ponty, it dosen't exist. This paper argues that Sartre's freedom is not epistemoligical but ontological. It is going to come out in relation between '$l^{\prime}{\hat{e}}tre-en-soi$' and '$l^{\prime}{\hat{e}}tre-en-soi$'. Then, on the problem of the freedom, we can discover that Sartre and Merleau-Ponty are no different from each other. Finally, As I argue about Merleau-Ponty's freedom, I will show that it is 'a freedom of situation' and 'a freedom of choice'. Also, This freedom is Sartre's freedom. Sartre showes a situation is my freedom.

• Journal of Korean Philosophical Society
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• v.137
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• pp.439-462
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• 2016

This Article's aim is to articulate Confucius's theory of poetics in analects. Confucius tried to establish Humanism and educate the idea of 'learning to become a sage' based upon six classics. He empathized with the education of The Book of Poetry. Sze-ma Tseen said that the old poems amounted to more than 3,000. Confucius removed those which were only repetitions of others and sang to them with his lute, bringing them into accordance with the appropriate musical style. This is the first notice which we have of any compilation of the ancient poems by Confucius. Confucius said, "If you do not learn the Odes, you are not fit to converse with. The Odes 1) serve to stimulate the mind, 2) may be used for purposes of self-contemplation, 3) teach the art of sociability, 4) show how to regulate feelings of resentment, 5-6.) 'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. and from them we become largely acquainted with the names of birds, beasts, and plants.' Confucius' said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence-- "Having no depraved thoughts."' This sentence is the final definition of Poetics.

• Journal of Korean Philosophical Society
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• v.142
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• pp.221-241
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• 2017

I try to elucidate the essence of cinematic art in terms of Nietzsche's physiological philosophy of art. According to Nietzsche, the mise-en-$sc{\grave{e}}nes$ in the film are expressions of willingness to the power of the author, the director. These are not re-imitations of the imitations with Platonic measure, sinker, number, but framing the elan vital Erde, die $urspr{\ddot{u}}ngliche$ Vorstellung with the director's body-camera. In this context, the film is essentially die Kunst des Lebens, in which the body and the earth are mediated by cameras. Therefore, it is not the eyes or the head, but the body that is necessary to appreciate film art. But the body at this time does not mean the heavy body of Hollywood standard audiences manipulated, controlled, or transformed by capital. We should stand in front of the film work with body shaking between trauma and Rausch, a dancing body, and a light and fresh body. Only by watching film with the body, can we achieve the small revolutions in everyday life. For example, if we watch $B{\acute{e}}la$ Tarr's film The Turin Horse in such a way, we can no longer be the dwarfed human beings, der Herde-Mensch. Also, $B{\acute{e}}la$ Tarr's mise-en-scene will make us realize why Nietzsche had said that there is art to us not to be destroyed by the platonic truth.

• Journal of The Korean Association of Information Education
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• v.23 no.5
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• pp.481-489
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• 2019

In order to explore the learning attitude of the learners and the effects of conscious learning attitudes on academic achievement in On-line education system of open high school, we analyze the log data of 2,965 first graders who studied English, Math, Integrated Society and Integrated Science during the first semester of 2018. This study examines the learning status according to the learner's background variables, and analyzes the number of lessons per hour, learning progress rate, learning period, learning start month, and formative evaluation results for each class. In addition, to verify the effects of conscious learning attitude on academic achievement, skewness and kurtosis are calculated by using learning frequency values for each class. As a result, in almost all fields, the average number of lessons per class, study duration, progress rate, and grades, women are higher than men. In addition, the older ones are, the higher they are and the Seoul area is higher than the other area. The average learning period is 2~3 months, and the longer the learning period, the higher the formative evaluation score. Lastly, even though the number of learning is lower than that of learners who concentrate on a certain period of time, the formation scores of learners who learn consciously are higher.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.19 no.5
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• pp.211-217
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• 2019

The three major inventions of Jeju include the field wall of Kim Koo Pan Gwan in 1234, Jeongnang in the custom of grazing the people of Jeju, and Olleh in the tomb of Munbang-gui in 1406. Field wall, Oedam from the stone and the stone of numerical play, made Koendang, a friendship society. Even with a typhoon that is more than 30m/s, the Koendang which is about 1.5m high, will not collapse. Similarly, the main family networks of Jeju society do not collapse under any difficulties situation. When building a field wall, two stones, which are under the ground, are placed side by side, and the upper left stone is placed on top and the upper right stone is attached regularly. One stone or two stone is attached from the bottom to the top, and when a stone is small or large, a flat field is formed in one space. The Family networks is close to the grandfather, grandmother, father, mother, and me, and the distant kin represents a horizontal relationship. The field wall is a vertical relationship that builds up from bottom to top of the vertical relation, while the Koendang is a horizontal relationship where blood is distributed to the grandson of his upper grandparents. This paper proves by a non-orthogonal symmetric weighted Hadamard matrix of whether the stone in the middle of a field wall has large stones (small).