• Journal of Korean Philosophical Society
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• v.116
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• pp.181-206
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• 2010

It is widely recognized that human beings have moral responsibility for their actions because they have free will to choose and control their acts. Unlike natural phenomena, however, human acts cannot be interpreted with simple, visible ones. Human acts are quite different from natural phenomena because they come about through a number of complicated, invisible phases taking place in our mind. In addition, human actions are under the influence of internal and external factors. Those various internal and external factors are divided into four sectors as follows; (1) the factors that can fall under control of our free will, (2) the factors in the interim phase that could come under our control, (3) the factors that are partially determined that we cannot choose or control over, and (4) the factors that completely determined, and can't be chosen or controlled. we have to pay attention to the fact that we can choose or control the internal and external factors that influence human action. However, there are still factors that are impossible to choose or control with our will. So it is highly unreasonable to hold accountable for actors by means of the factors that can't be chosen or controlled. Hence, the society should be also accountable for the acts of actors influenced by heredity and environment. For this, Politics should affect the external, undesirable, and uncontrollable factors beyond actors power. Education has to exert its influence over the internal and genetic factors by instilling sound values in human mind, too. It is because happy and desirable future will be possible by giving equal opportunities to us including the youth.

• Journal of Korean Philosophical Society
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• v.126
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• pp.377-401
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• 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 Christian Education in Korea
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• v.68
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• pp.375-415
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• 2021

Although the interest in Christian education of spirituality has increased recently, the practice of the education of spirituality in the Korean Church has been fragmented in the contents and methods without any clear educational purpose of the Protestant tradition. This requires a creative study to seek out the contents and method best suited to realizing the educational purpose of the Protestant tradition, through a rigorous academic methodology. This study proposes just such a creative model for the education of spirituality with an educational purpose based on the core ethos of the Protestant spirituality, integrating the long tradition of spiritual practices of Christianity. First, I survey the teachings on 'the life of faith' of the main leaders of the Protestant church, including Martin Luther, John Calvin, and John Wesley. Through this process, I reveal 'liberated-ness' to be the common purpose of the Protestant leaders, and the core of the practices for that purpose are 'the means of grace,' which has a different meaning from that of the Roman Catholic tradition. I construct the meaning of 'liberated-ness' in a dynamic manner, which begins with the 'liberating will' of God, and is followed by the 'self-giving will' of the believer as the response to the 'grace' of the 'liberating will.' The contact point of these two 'wills' is what I call 'the living membrane of faith.' As a creative synthesis of the above discussions, I propose a model of 'the practice of liberated-ness' for an education in spiritual practice. The purpose of this education is for the learner to become a person who continuously experiences ever-increasing 'liberated-ness' through continuous personal 'encounters' with God, and to become ever more faithful in carrying out practices for the 'liberated-ness' of her or his neighbors. The relationship between the teacher and the learner is that of personal 'encounter' as put forth by Sherrill, and also incorporates elements of 'co-authorship' as conceptualized by Kim. I transform and rename major practices of spiritual discipline according to a principle of 'liberated-ness' based on the Protestant tradition, and these comprise the main content of my spirituality education model. They include: 'lectio divina of encounter,' 'prayer facing the Lord,' 'service in liberation,' 'reflection of liberated-ness,' and 'mutual spiritual direction.' The teaching and learning process draws on Dykstra's methods of coaching and mentoring. The key environment is that of a 'sacramental community' as defined by Moore. Evaluation can be performed only by the learner her/himself. The significance of this model is that it creatively inherits and succeeds the tradition of Christian spiritual discipline from the early church onwards by transforming it through a Protestant spirituality of 'liberated-ness.'

• Korean Journal of Logic
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• v.21 no.3
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• pp.373-393
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• 2018

Manipulation arguments purport to show that source freedom is incompatible with determinism. According to manipulation arguments, (1) intuitively, an agent manipulated in a certain manner to do A is not free, and (2) there is no significant difference between manipulation and determination. It follows that an agent determined to do A is not free. A compatibilist hard-line reply ('HR') denies (1), whereas a soft-line reply ('SR') denies (2). HR, which is arguably compatibilists' favorite, is assessed from the 'neutral stance.' HR turns out to fall short of adequately rejecting manipulation arguments. Recently Sartorio defends HR by claiming that (1) commits some sort of psychological fallacy. I argue that it does not work. I claim that SR is more promising. I examine the difference between intentional manipulation by design and ordinary determination. I argue that this difference suggests some determination scenario without intentional manipulation to which SR and manipulation arguments make different predictions, and that SR is better supported. Finally, incompatibilist objections are considered and replied.

• 방재와보험
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• s.112
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• pp.38-41
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• 2006

인간이 태어나서 일생을 살아가는 데에는 반드시 거쳐야 할 것들이 여럿있다. 지금은 가치관이 바뀌어 아닐 수도 있지만, 그중의 하나가 혼례다. 혼례는 개인적으로 진짜 성년이 되었음을 선언하는 것이요. 사회적으로는 사회 집단의 기본 단위인 가정을 이루었음을 뜻한다. 이를 뒤집어 본다면, 성에 대한 독점적 자유의 허용과 이에 대한 공증적 절차이기도 하다. 아내만을, 남편만을 사랑하고 그에 대한 개인적 자유와 허용을 인증하는 사회적 통과의례인 셈이다. 조금 더 솔직하게 표현해 보면, '이제 너희 남녀는 두 의지에 따라 성을 마음대로 해도 좋다' 는 선언이다. 따라서 혼례는 동서고금을 막론하고 중요한 의미를 지니는 '큰 일' 로서 , 여러 가지 관습적 가치관이 굳어져 하나의 풍습으로 이어오고 있다.

• Journal of Korean Philosophical Society
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• v.116
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• pp.79-110
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• 2010

In this paper I will consider the Rousseauistic origin of Knat's theory of Freedom. Kant's autonomous freedom which is the main theme of the Critique of practical Reason have three characteristic elements, namely spontaneity, self-lawmaking and universal validity. Rousseau mentions three kinds of freedom in his works. Natural freedom which is treated in Discourse on the origin of inequality is freedom which a man in natural state have. I proved that natural freedom is the origin of Kant's theory of spontaneity that is a essential part of autonomous freedom. Social freedom which is treated in Social contract is deeply connected with general will. General will is the power of self-lawmaking. We can easily conclude that Rousseau's social freedom is the origin of Kant's theory of self-legislation which is another essential part of autonomous freedom. The last essential part of Kant's autonomous freedom is universality that is inseparably connected with Rousseau's moral freedom which is largely mentioned in Emlie.

• (The)Study of the Eastern Classic
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• no.34
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• pp.339-362
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• 2009

If we try to define the concept of beauty in the large sense, as Kant and Chaung-tzu all agree, It can not be fixed in the one sense, but whose connotation and denotation should be extended infinitely. In this sense, I would like to say that the beauty is liberty. Aesthetics of Kant is oriented toward subjective and reflexive dimension, while that of Chuang-tzu is oriented toward natural and practical one. The difference between aesthetics of the two philosophers begins from their philosophical methodology. If the transcendental methode which is proper to Kant's philosophy prefers to discriminate and devide everything especially from dichotomic viewpoint by langage. But Chuang-tzu' methode called Za-Mang criticizes such a dichotomic division and langage itself. Even so, the two in the long run agree as to the foundation of beauty. But Kant's liberty is one of will or transcendental, meanwhile that of Chuang-tzu is based on recognize the fact that we are all production of nature. according to Chuang-tzu, in the great beginning, there was non-being. It had neither being nor name. The One originates from it. When things obtain it and come into existence. As the One, Tao is in the excrement and urine. Everything is under the constant flux. All species have originative or moving power. Although the universe is vast, its transformation is uniform. Because all things are one. Vacuity, tranquillity, mellowness, quietness, and taking no action characterize the things of universe at peace and represent the ultimate of Tao and virtue. The material was transformed to be form, form was transformed to become life, and now life has transformed to become death. A basic principle of Chuang-tzu's art is expressed in the phrase "taking off clothes and squatting down bare-backed". The key of Chuang-tzu's aesthetics is to dedicate to the expression of inner spirit instead of physical verisimilitude, and painting should be a spontaneous and instantaneous flow of the brush. Kant's concepts such as "disinterested" and "purposiveness of nature" seem to imply in the long run the unification of nature and human being which is fundament to Chuang-tzu's aesthetics.

• Journal of rehabilitation welfare engineering & assistive technology
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• v.8 no.4
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• pp.283-289
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• 2014

This paper presents a design and optimization of the fully-active transfemoral prosthesis leg system. As it has one degree of freedom in knee joint, this prosthesis leg can imitate the human's gait. The weight of system, which makes the users more comfortable due to less tiredness, and the knee joint torque to rise stability of the system are major factors of prosthesis leg system. Thus the mechanism of prosthesis changes from 3-linkage type to geared type. The sensorized foot is also designed to effectively determine human's gait by measuring deformation of the foot during gait. Topology optimization is carried out for the sensorized foot to remove its unnecessary weight. The safety of optimized foot is verified by carrying out finite element analysis.

• The Science & Technology
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• v.32 no.2 s.357
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• pp.26-27
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• 1999

과학기술의 발전은 인간을 그것에 예속시키고 퇴화시킨다. 편리함에 길들여지는만큼 불편과 불행감, 혹은 상대적 박탈감이 강하기 때문이다. 하지만 과학기술 그 자체는 선악의 가치와 자유의지를 갖고 있는 것이 아니기 때문에 단지 인간이 어떻게 운용하느냐에 따라 천사도 될 수 있고 악마도 될 수 있는 것이다.

• Journal of rehabilitation welfare engineering & assistive technology
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• v.7 no.2
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• pp.41-46
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• 2013

IIn this paper, active trasfemoral prosthesis leg is designed for the handicapped who lost their legs upon knee. It is important to design proper knee joint to mimic walking motion of hyman. 1 degree-of-freedom active trasfemoral prosthesis leg is designed with knee joint. Operating angle and torque have been calculated using kinematics of three linkages in prosthesis leg. Finite element analysis of major components is performed to evaluate the safety under operating condition and to reduce weights. Minimum volumes of components are obtained by optimization as satisfying safety requirements. The results show that about 35% of weight of components is reduced.