• Korean Journal of Logic
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• v.20 no.3
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• pp.335-366
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• 2017

Sorensen proved that 'vague' is vague through a sorites paradox that he presented. I will show that his sorites paradox satisfies the conditions for a sorites paradox and does not satisfy those conditions. So we will face a new paradox which exemplifies inconsistency of conditions for a sorites paradox. But those conditions include a principle which says when two cases are close enough, there will be no change in truth value. It represents an essential feature of vagueness. Therefore the paradox I will present in this article is not only shows inconsistency of conditions for a sorites paradox but also shows inconsistency of vagueness itself.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.35-78
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• 2020

This study aims to reveal the overall Fengshui figuration and geomantic features of Daesoon Jinrihoe's Geumgangsan (Mt. Geumgang) Toseong Training Temple Complex from the Hyeonggi (Energy of Form) Theory in Fengshui. This study first looked at the mountain landscape viewable from the surface, examined the influence of Qi (Energy) flowing inside it, comprehended the flow of its vitality in terms of its strengths and weaknesses, and gauged the depth of the energy produced from mountain streams to determine fortune and misfortune. There is a special significance to this site due to Sangje's teaching that "⋯ it will be prosperous with 12,000 Dotonggunja (Dao-empowered Sages)," and it is also known as a efficacious grounds for cultivation among ascetics due to it housing the royal mausoleum of Dojeon (interpreted by some as Maitreya). Concerning this, this study explores the geomantic symbolism and growth-supporting land of Geumgangsan Toseong Training Temple Complex as it corresponds to Fengshui theory, and in keeping with this, the topography and conditions are likewise examined. The mountain range and its energy pathways (veins) harmonize with the pure water energy coming from the East Sea. The mountain terrain of Mount Geumgang, and the geomantic location, topography, and energy pathways that influence Daesoon Jinrihoe Geumgangsan Toseong Training Temple Complex are all explored. The Baekdudaegan Mountain Range extends through Mount Geumgang to Sinseonbong Peak, and one range extends to Geumgangsan Toseong Training Temple Complex whereas the other range extends through Sangbong Peak down to Misiryeong Valley and Mount Seorak. Thus, this study demonstrates that Daesoon Jinrihoe has always strongly considered the relationship between its temple complexes and their surrounding environment. The order has always selected locations that exhibit optimal conditions which suit the construction of sacred spaces. The determinations in this paper were made through an academic approach that drew upon various theories of Fengshui while examining Daesoon Jinrihoe's Geumgangsan Toseong Training Temple Complex. The in-depth analysis was specifically based on Hyeonggi Fengshui. At the same time, this study also looked into the surroundings of Geumgangsan Toseong Training Temple Complex. In particular, the mountains and flow of nearby bodies of water were comprehensively examined to show how the surrounding topography corresponds to the principles of Fengshui. An integral approach combining all major theories of Fengshui revealed that Geumgangsan Toseong Training Temple Complex starts from Sinseonbong Peak, and its energy flows through the main mountain range, going through numerous geographical changes of yin and yang. When the range flows down, the water flows accordingly, and where the water whirls, the mountains are shaped accordingly. Eventually, this energy reaches Geumgangsan Toseong Training Temple Complex. From the organic relationship between mountains and bodies of water, which can be said to be the essence of the order of nature, it can be judged that the most prominent geomantic feature of Geumgangsan Toseong Training Temple Complex corresponds to traditional theories of Fengshui in that it forms a configuration wherein optimal water energy supports the Virtuous Concordance of Yin Yang and harmonizes the Blue Dragon with the White Tiger.

• Korean Journal of Logic
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• v.12 no.2
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• pp.31-58
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• 2009

This paper defends Stalnaker's theory of indicative conditionals. His theory consists of selection functions and pragmatic constraints. The selection function takes a certain possible world(W) and a proposition(A) to yield a possilble world that is similar to W and in which A is true. And the pragmatic constraints plays role to make selection functions apply just to indicative conditionals. According to Stalnaker, as indicative conditionals has strong truth-value, uncontested principle always holds but passage principle does not always hold. However, his theory can explain why passage principle sometimes holds by means of pragmatic constraints. Also, this paper argues that Stalnaker's theory is the most acceptable one among others, by replying to criticisms suggested by Adamsians and the problem raised by Gibbard and other criticisms.

• KSBB Journal
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• v.5 no.1
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• pp.9-17
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• 1990

The growth and fermentation profiles of Clostridium acetobutylicum KCTC 1037 were examined in batch and continuous modes with pH variation and phosphate limitation. Clostridium acetobutylicum KCTC 10 37 grew better at pH 4.5 than at pH 5.5 or 6.5. Acetate and butyrate were produced at pH 5.5, whereas culture at pH 4.5 produced acetone and butanol. Solvent production was increased by the phosphate limitation in a batch culture, but in a phosphate-limited continuous culture for 400 hours steady-state solventogenesis was not observed. The induction and maintenance of solventogenesis presumably require not only acidic condition or phosphate limitation but also favourable bioenergetic condition.

• Korean Journal of Logic
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• v.8 no.2
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• pp.59-84
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• 2005

Adams' Thesis, or the so-called equation Pr$(A{\rightarrow}C)$ = Pr(C|A) seems to express a correct relationship between the probabilities of conditionals and conditional probabilities. But D. K. Lewis has proved the remarkable fact that probabilities of conditionals are not conditional probabilities. In this paper 1 present a version of Lewis' triviality results and give an explanation why probabilities of conditionals are not conditional probabilities. A conditional probability of C given A has a peculiar properly in that its probability is insulated from not-A facts: the only thing relevant is the proportion of ways in which A is true which are also ways for C to be true. This peculiarity of conditional probability seems to put the great obstacle in the way of attempting to find a proposition such that its probability of being true systematically coincides with conditional probability of something else.

• Annual Conference on Human and Language Technology
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• 1989.10a
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• pp.302-306
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• 1989

이 연구는 '맞다'가 의미론적 기본개념으로서의 진리에 대한 대체후보가 될 수 있는가의 물음을 배경으로 삼고 이 논문에서는 맞음의 개념이란 무엇인가라는 문제에 초점을 두고 다음의 다섯가지를 일차적으로 고찰한다. (1) '맞다'에 대한 일상언어분석을 통하여 이것은 두자 리 관계술어라는 점을 보이고 (2) 단어의 표면적 다의성은 그 반대어인 '틀이다'의 분석을 통하여 궁극적으로는 동일한 뿌리를 가지고 잇다는 것을 주장한다. (3) 맞음은 대칭적 논리구조를 일반적으로 가지지만 화자의 관심에 의해 비대칭적 구조를 가질 수도 있을 것이다. (4) '맞다'라는 단어를 해명할 수 있는 세가지 후보를 필요충분조건적 해석, 의미론적 접근, 표준론적 고찰에서 탐구하여 보지만 (5) '맞다'에 대한 진화론적 해석이 의미론적 기초개념일 수 있다고 생각하게 되었다.

• Journal of the Institute of Electronics Engineers of Korea SD
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• v.39 no.9
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• pp.28-36
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• 2002

As cross-coupling capacitance generated in transmission line has been an important issue in VLSI world, a couple of ATPG algorithms has been proposed. However they were studied only for a simple single-line effect problem, so it cost so much time for an unsatisfying test generation efficiency. In this paper, we studied a noise model for multiple affected lines and generated test patterns in a short time. This paper proposes a crosstalk model affected by multiple tranmission lines and implemented an ATPG algorithm for detection of crosstalk noise faults. We modeled the crosstalk noise by multiple transmission line and made a truth table for this. We implemented an ATPG algorithm based on PODEM and revealed the results.

• 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.

• Journal of Korean Philosophical Society
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• v.145
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• pp.245-270
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• 2018

This article aims to examine the possibility of 'philosophy for old age' when humanity begins to reflect on old age in earnest as our country shifts to the aged society. In particular, this article aims to reframe $Ved{\bar{a}}ntic$ philosophy, i.e. a beacon of Hindu philosophy as a model of philosophy for old age, on the assumption that liberation-oriented Hindu philosophies in India can be the most suitable model to frame and apply philosophy for old age mainly at the individual level. First of all, this article identifies that liberation-oriented Hindu philosophies are nothing but a philosophy for the later part of one's life, that is, a philosophy for old age, showing that their common thoughts are very similar to the characteristics of old age. Then, it proves that three points of $Ved{\bar{a}}ntic$ philosophy, i.e. spirit supremacy, the world as an illusion, and freedom from all relations, are fully compatible with philosophy for old age. Finally, it argues that the tradition of Hindu saṃnyāsin (wonderer) embodied to the extreme in $Ved{\bar{a}}ntic$ philosophy is to establish 'old age for philosophy' beyond 'philosophy for old age.' Because $Ved{\bar{a}}ntic$ philosophy establishes saṃnyāsin of old age, which is optimized to strive for the truth as the confident subject of philosophical inquiry, so much that it exists more 'by old age' than 'for old age.' After all, according to $Ved{\bar{a}}ntic$ philosophy, as ontological and practical positivity is maximized in old age, so old age itself can be the best position to overcome not 'negativity of old age', but 'negativity of human condition' or 'negativity of life.'

• Journal of Korean Philosophical Society
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• v.137
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• pp.277-321
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• 2016

Friedrich Nietzsche's philosophy embraces characteristics of existential philosophy and philosophical anthropology. In his book "Thus Spoke Zarathustra", Nietzsche defined human beings as an existence with innate possibility for change, beings that stand at the borderline between "the last man" and "the ${\ddot{u}}bermensch$", raising a question over the meaning of human being's existential healthiness. The anthropological symptoms that Nietzsche's philosophy deals with trigger existential problems, and healing these anthropological symptoms is a precedent to healing an existence. In Nietzsche's philosophy, the ${\ddot{u}}bermensch$ is presented as a prototype of practical man with a healthy existence, born from endeavors to heal the last man prototype of a decadence that was prevalent throughout Europe at the time. Nietzsche found the root cause of nihilism found in Europe in philosophy, religion, metaphysics, and Christianity, and attempted a genealogical investigation on this aspect. In so doing, a philosophical problem surfaced whereby only one truth was used to force diverse existential styles into a uniform style. Nietzsche intensively criticized philosophy and philosophers that only studied truths from metaphysical-Christian-moral perspectives, as they overlooked the foundation of true existence and presented human beings of a feeble mind and will as a result. Nietzsche emphasized the practical role of philosophy that can contribute to the human being's ascent and growth based on realistic conditions of human existence described as the earth, that philosophy that can serve as a basis for existential transformation of human beings and their lives. The task of philosophers is to lay the groundwork for the possibility of changes for all human beings and their realization. This existential practical foundation of philosophy can be called the ${\ddot{u}}bermensch$, as it is healthy man, the "greatest reality" as Nietzsche desired.