• Korean Journal of Logic
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• v.16 no.2
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• pp.233-271
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• 2013

Quinean "ontology" mislead us because it has been used ambiguously even in his single article. It can mean what there is, ie. ontological states of affairs, on what there is, ie. a study of them, or on on what there is, ie. meta-ontology. So it is natural to be confused when we try to fully understand what does Quine do by talking about ontological commitment and criterion of it. We will discriminate these ontologies, and clarity the scope and the task of ontology as a discipline. Ontology is on what there is, meta-ontology is a study on ontology. Ontological commitment is a kind of ontological assertion within ontology, the criterion of ontological commitment is located in meta-ontological level. As a result of this clarification, we can remove some obstacles to get a good grip on Quinean criterion of ontological commitment. Also, we are able to recognize ontological descent, the way by which Quinean substantive ontology proceed.

• Korean Journal of Logic
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• v.14 no.1
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• pp.77-102
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• 2011

This paper is about the problems that Quine's criterion of ontological commitment creates for Nominalists. Quine's clear criterion of ontological commitment, summarized as "to be is to be the value of a variable", means that when we accept a sentence to be true, we are committed to the existence of things that must exist for the sentence to be true. The criterion causes problems for Nominalists. According to Quine's criterion, Nominalists who consider "Humility is a virtue" as true should accept the existence of the property, humility. However, Nominalists are reluctant to accept that properties such as humility exist, although they wish to accept what is meant by "humility is a virtue". The way out of this predicament is presenting a paraphrase which delivers what Nominalists wanted to say through the original sentence without ontological commitment to the property. Several attempts were made to paraphrase such sentences, only to fail. In this paper, successful paraphrases will be presented to cope with previously discussed difficulties. Beforehand, several issues involved in the Quine's criterion will be clarified. Also, Lewis's critical objection that we should give up the business of paraphrase will be discussed.

• Journal of Korean Society of Transportation
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• v.24 no.2 s.88
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• pp.101-112
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• 2006

Currently, highway design speed is determined by considering highway function, area type, and terrain type. Sometime it is pointed out that determining a reasonable design speed which is both efficient and safe is not an easy task and that Practicing engineers often select an unsuitable design speed on purpose, capitalizing on some ambiguous and discretionary expressions in describing the highway design speed. This undesirable Problem is arising mostly due to the fact, that the current geometric design standard fails to include rolling terrain type and can not reflect the whole characteristics of land use patterns adjacent to the design highway route. A recent research was Published considering this problem and it attempted to improve the highway design speed determining process. In this research Project, tn see the effects of this recently developed procedure, a new and reduced design speed was calculated based on the new Procedure and subsequently another highway design route was selected. The travel time. construction cost. and the expected degree of safety associated with the new route were assessed to be compared with the ones with the existing procedure. As a result. it was found that the new procedure was successful in reflecting the localities such as terrain type and area type into better determining highway design speed, eliminating much of highway engineers' discretion when applying engineering judgments. Also the new Procedure is keen to produce a more economical highway project. In other words, despite of producing reduced amount of user benefits accrued, in the new highway route, the construction cost has been cut significantly leading to higher values in B/C. NPV, and IRR. Also EMME-II output, which Provided the link assigned volumes, rendered only a slightly reduced Levels of Service along surrounding links in the study network. This reduction was believed to occur because of lower design speed and it had been expected from the beginning.

• (The)Study of the Eastern Classic
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• no.33
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• pp.359-384
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• 2008

Making Daxue("大學") which was originally the 43rd chapter of Liji("禮記") independent, Zhuzi(朱子) had reedited it into Daxuezhangju("大學章句") and in this process, he had added 134 letters thereto. Those 134 letters that added were concerned with gewuzhizhi(格物致知) and Zhuzi(朱子)'s such interpretation had made a great deal of contribution to the later interpretations of Daxue("大學") conducted by those scholars who followed him in a later age. Zhuzi(朱子) had interpreted gewu(格物) as to make a exhaustive study on principles of things or noumena that exist between heaven and earth. If gewu(格物) taking it for granted, denotes thorough investigation of the principles of things, it is considered that qiongli(窮理) is a more appropriate expression. Meanwhile, however, Zhuzi(朱子) argues that the reason for dubbing it gewu(格物), not calling it qiongli(窮理), is to see a thing as it is in itself. This is to emphasize that investigation of things and extension of knowledge gewuzhizhi(格物致知) is shixue(實學), not a xuxue(虛學). Zhizhi(致知) is a step through which my knowledge is being culminating in the most comprehensive and profound fashion. Specifically, Zhizhi(致知) is the phase to seek zhenzhi(眞知) having put together all knowledge gained through gewu(格物). In this true understanding, there is no room for one's own free will to intervene; zhenzhi(眞知) becomes the same as universal knowledge. The things accumulated in quantity through gewuzhizhi(格物致知) are to be changed by means of huoranguantong(豁然貫通). If we put gewuzhizhi(格物致知) as the quests of basic and general subjects, meanwhile, huoranguantong(豁然貫通) corresponds to more profound and sophisticated learning. Huoranguantong(豁然貫通) is a phase in which my principle and the universal principle become unified, and so, this is the phase where the standards in my mind will attain universality. That is to say, this means that the standards in my mind and the universal standards grow into one. Then, what is the ultimate purpose of gewuzhizhi(格物致知)? The ultimate purpose of gewuzhizhi(格物致知) is to reach zhishan(至善). If gewuzhizhi(格物致知) seeks zhishan(至善), those universal standards in my mind that attained through huoranguantong(豁然貫通) shall also be the criteria of that zhishan(至善). Viewing it from this perspective, it can be said that Zhuzi(朱子)'s gewuzhizhi(格物致知) contains both epistemological and logical aspect.