• 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.

• Korean Journal of Logic
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• v.16 no.3
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• pp.407-436
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• 2013

I examine the notion of truth in the intuitionistic type theory and provide a better explanation of the objective intuitionistic conception of mathematical truth than that of Dag Prawitz. After a brief explanation of the distinction among proposition, type and judgement in comparison with Frege's theory of judgement, I examine the judgements of the form 'A true' in the intuitionistic type theory and explain how the determinacy of the existence of proofs can be understood intuitionistically. I also examine how the existential judgements of the form 'Pf(A) exists' should be understood. In particular, I diagnose the reason why such existential judgements do not have propositional contents. I criticize an understanding of the existential judgements as elliptical judgements. I argue that, at least in two respects, the notion of truth explained in this paper is a more advanced version of the objective intuitionistic conception of mathematical truth than that provided by Prawitz. I briefly consider a subjectivist's objection to the conception of truth explained in this paper and provide an answer to it.

• Journal of the Economic Geographical Society of Korea
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• v.15 no.4
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• pp.457-463
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• 2012

This study examines the epistemological approach of the economic geography and the approach in the ontology of geography which has been studied based on the region, and thereby aims at the systematization of economic geography. Since 1956, Korean economic geography study has been conducted under the development of studies in developed countries without discussing the uniqueness of the study or the systematization of the research approaches. As a result, the systematization is built after the economic geography is divided into neoclassical economy, geographical political economy, regional structure of the national economy, and local autonomous entity economy on a axis of epistemology and ontology for the systematization of approaches. We should pursue the intellectual change adding the major economic phenomena theories such as the world-system perspective, the regulation theory, network theory, and the institutionalism etc. into the systematization of the economic geography.

• Journal of Korean Philosophical Society
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• v.147
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• pp.239-260
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• 2018

Is an artificial intelligence robot, a non-human beings newly emerging in the age of technology, a threat to human beings, or a mutual cooperation or ensemble with human beings? The desire to control nature through the use of the power of science and technology is manifested in the fear that humans can annihilate themselves. This study attempts to identify the problems of Cartesian epistemology underlying these questions and fears and to answer these questions based on Merleau - Ponty 's ontological ontology using the Ontology and Latour' s ontology and technological philosophy. The cogito derived from the Cartesian philosophy became the basis of the structure of dichotomous epistemology of 'subjectivity and objectivity' based on human - reason. In the human-centered world, all non-human beings were tools or controls for humans. The problem of the modern people is not only to get help from the natural scientific methods to control the nature including man, but also to think that scientific method is the only way to understand the world. In criticizing this, Merleau-Ponty shows that the body mediates between human beings and non-human beings, and provides a possible ontological basis for the ontology. Merleau - Ponty 's phenomenological methodology and ontology are newly developed by Simondon under the influence of phenomenological philosopher and phenomenology. The relationship between human beings and nonhuman beings by Simondon appears as an ensemble of human and technical objects or a mutual co - operation of human and technical objects. In particular, Latour goes a step further in Simondon and defines all the bodies living in the world as actor-network theory, denying the core concept of modernity. Merleau - Ponty 's phenomenological view can be a new possible basis for the philosophical discussion of the technological age. We will see that the problem itself can be solved by shifting modern fear to a phenomenological attitude.

• The Journal of the Korea Contents Association
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• v.19 no.1
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• pp.117-124
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• 2019

This paper investigates how digital technology innovates the aesthetic ontology of film images. The modern civilization of computer and internet bring about the new ontology of film images. Digital hybrid image expands the contradictory combination of physical reality and filmic fantasy. It is inevitable to recount Walter Benjamin' s concept of mechanical reproduction in the age of digital cinema. The modern condition of image arts changes the concept of mechanical reproduction to the logic of digital configuration. In addition, computer simulation innovates the film aesthetics of montage to the aesthetics of digital collage. The technological and aesthetical development of computer simulation and internet network leads to the new ontology of digital hybrid images. This study suggests a new theoretic point that the aesthetic ontology of digital hybrid images leads to the expansion of filmic fantasy and expression.

• Journal of Korean Philosophical Society
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• v.117
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• pp.223-247
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• 2011

In der vorliegenden Arbeit geht es um das Primat des Seins und die Ereignisontologie, denen der Diskurshorizont zwischen der Ontologie der philosophischen Hermeneutik und der dichterischen $Repr{\ddot{a}}sentation$ der Seinsquelle in $H{\ddot{o}}lderlins$ spekulativem Gedicht, >Andenken<, das die spekulative Philsophie als eine Philosophie ${\ddot{u}}ber$ das Wissen um Ursein vor dem Denken darstellt, zugrunde liegt. $H{\ddot{o}}lderlins$ und Hermeneutische Ontologie nimmt erstens das Ursein, das die ontologische Voraussetzung des Denkens sei, als die nicht nur logische, sondern auch temporale Quelle auf Grund der Kritik an der reflexiven Struktur des modernen Denkens an. Zweitens suchen beide die $Gesinnungsm{\ddot{o}}glichkeit$ des Urseins, das niemals ein begreifbarer Gegenstand des Denkens war, deshalb immer schon ${\ddot{u}}ber$ das Denken ${\ddot{u}}bertrefflich$ ist, auf der ontologischen Seite aus der selbstnegierenden Bewegung des Seins, auf der erkenntnistheoretischen Seite aus dem sprachlichen Ausdruck des Seins: Insofern das reflexive Denken die analytische Unterscheidung zwn Prinzip hat, ist das Ursein deshalb der logische Ursprung des analytischen Denkens, weil das Unterschiedene aus dem Einen geteilt wird. Und das Ursein ist deshalb auch die geschichtsphilosophische Arsche, weil das Viele die geschichtliche Selbstentwicklung des Einen ist. Aus dessen Grund $l{\ddot{a}}sst$ das Sein, das allem vorausgeht, mit seiner geschichtlichen Selbsterscheinung als negativer $Selbstverkl{\ddot{a}}rung$ und darnit zugleich mit dem sprachlichen Ausdruck als der epischen Symbolisierung solcher Ereignissen sich selbst als etwas sein. Das Wort des Verstandes, das nur die Negationsbewegung der Analyse ist, kategorisch einbegrenzt ist, kann daher nicht das Verweilen bei dem Geschehen der $urspr{\ddot{u}}nglichen$ Seinsquelle sein. Das dichterische Wort, das der Stimme aus der Seinsquelle $zugeh{\ddot{o}}rig$ ist, ${\ddot{u}}bersetzt$ die Selbstbewegung des Urseins auf den hermeneutischen Sinnhorizont, in dessen Spielraum das Ursein sich selbst aussagt. $Schlie{\ss}lich$ hoffe ich damit, in dieser Arbeit davon ${\ddot{u}}berzeugend$ vorderseite zu legen, dass $H{\ddot{o}}lderlins$ Gedicht, >Andenken< nicht nur die poetische Gesinnung auf die Seinsquelle, sondern auch die hermeneutische Ontologie der Seinsquelle ist.

• The Korean Publising Journal, Monthly
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• s.158
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• pp.4-5
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• 1994

• 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 the Korean Geographical Society
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• v.37 no.3
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• pp.262-275
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• 2002

The purpose of this paper is to suggest a particular approach to geomorphology education based on an epistemology (anti-realist of geomorphology knowledge. Anti-realist epistemology of geomorphology may be characterized by the belief that (1) geomorphology knowledge is made or constructed rather than discovered, (2) knowledge construction begins with the perception of meaningfulness of the landform, and (3) it means recognizing the given land in terms of shape or form; (4) the construction is, in other words, a subjective or inter-subjective interpretation by the perceivers; (5) knowledge develops along with the hermeneutic circles. Aims of geomorphology education according to this epistemology, may be (1) to have children not so much construct geomorphology knowledge as live the very construction, (2) to have children maintain an enduring interest in their surrounding landform, and (3) to have them appreciate the intimate connections between the landform of a region and the modes of living in that region. In short, aims of geomorphology education may have to be ontological, i.c., to have children engaged in the understanding as a process of living rather than for the resulting knowledge.

• Journal of the Korean Geographical Society
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• v.45 no.6
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• pp.698-710
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• 2010

In the present paper, the raison d'$\^{e}$tre of geography and geography education in the humanities are explained. Geography was not considered as ontology notion and geography was also not aware of regarding ontology. However, human being is the geographic existence. People occupy the space they live in and reveal their own existence by virtue of the space. In geography, we understand human existence by concrete things consisting of the space. Geography can explain the necessity for the space of origin where human being had lost and open a gate to find their own existence through it. Geography education can find the justification as to why we should teach it in 'now here'. We can make a bright future in geography education in terms of critical reflection at the ontological dimension. Geography and geography education have clear reason to exist in right here. That begins from the question of what relationship between human and space is and completes the raison d'$\^{e}$tre based on the answer.