• The Journal of Korean Philosophical History
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• no.59
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• pp.191-214
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• 2018

Mozi was a practitioner who suggested the most persuasive theory about the cruelty of war among Chinese thinkers, and was a theorist who applied his theories into reality. In order to do systematic and comprehensive analysis of Mozi's book,'Non-aggression'in which he suggested anti-war and peace theory, we tried to review his theory both theoretical and practical aspects. We examined the theoretical aspects in three different parts. First, the moral basis of Mozi's anti-war peace theory is "Mutual love" in which they love each other and share their mutual benefits. Second, according to Mozi it is clear that those who caused the war as well as those who steal other people's goods should be punish based on the retribution point of view. Third, Mozi demonstrates that war is not profitable from the economic aspects as well. These three aspects are at the core of anti-war peace theory of Mozi. Next, we looked at the case of Mozi's effort to protect the weak countries in reality. His theory of 'Anti-war and Peace' is presented to protect the weaker countries. Finally, we have looked at some of the Mozi's defensive tactics, which is called the best of all in ancient. Through these considerations, it can be guessed how much he tried to narrow the gap between theory and practice. The Mozi's theory of Anti-war and Peace, which has been struggle to establish a peace in reality, still has realistic significance today.

• The Journal of Korean Philosophical History
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• no.38
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• pp.221-249
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• 2013

This paper aims to examine the meaning of 'Xuan(玄)' in the cosmogony, especially in the view of Yang-xiong(揚雄) and Ge-hong(葛洪). The concept 'Xuan' is thought to have originated in the XianQin text Laozi & Zhouyi. After the XianQin period, this concept has been defined as philosophical concept, and it has a variety of meanings. This paper discussed about the cause of creation, the differentiation process, and the existence principle, within the cosmogony of Yang-xiong & Ge-hong. First, the cause of creation in the Yang-xiong is efficient cause in the state of the elementary substance, but also is the principle that is applied to the phase of the creation. While the cause of creation in the Ge-hong is comprised of the cause of the creation and the existence principle. Thus, the meaning of the concept 'Xuan' in the both scholar is different from the matter monism. Second, the concept 'Xuan' in the both scholar contains the tendency of cosmogony and ontology. Yang-xiong maintains the cosmogony, but he also hold on the rudimentary view of ontology. While Ge-hong display a tendency of ontology. Third, Ge-hong accepted the view of Yang-xiong and he developed the meaning of the existence principle. And finally, the concept 'Xuan' in the both scholar forms a philosophical system. Yang-xiong insisted that the concept 'Xuan' is the basis of the universe, the human-being and the society. While through realizing the concept 'Xuan', Ge-hong tried to pursue the human-being's agelessness and the eternal life.

• The Research Journal of the Costume Culture
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• v.18 no.5
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• pp.824-841
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• 2010

In 21st century, subordinated relationship of fashion from the body has been disappearing, and fashion is understood as variable and creative field. This research aims at analysis about the relationship between the body and fashion depending on the theories about the authority and the desire. So, this utilizes between theoretical study and empirical analysis. For concentrated study, research period limits from 2000 to the present time 2010. Contemporary body and fashion have being changed into various forms and values, become complex and de-territory. Especially, body is symbol of ambivalence eroticism that gives point to sexual property, and the object of fetishism and machine having a desire. This study's purpose draw a parallel with between the limits of contemporary body that couldn't be rid of the capital and desire, and the liberty of fashion that escape from the body's influence has being changed independent and fluid space. This research's results are as follow as; contemporary de-territory fashion is expressed as 1) symbol of the object and physical material property, 2) self-transcendental instrument fashion, 3) independent spatial molding, 4) de-centering fashion.

• Journal for History of Mathematics
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• v.33 no.6
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• pp.327-343
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• 2020

This study investigate philosophical discussions related to the Zeno's paradoxes in order to derive the mathematics educational implications. The paradox of Zeno's motion is sometimes explained by the calculus theories. However, various philosophical discussions show that the resolution of Zeno's paradox by calculus is not a real solution, and the concept of a continuum which is composed of points and the real number continuum may not coincide with the physical space and time. This is supported by the fact that the hyperreal number system of nonstandard analysis could be another model of a straight line or time and that an alternative explanation of Zeno's paradox was possible by the hyperreal number system. The existence of two different theories of the continuum suggests that teachers and students may not have the same view of the continuum. It is also suggested that the real world model used in school mathematics may not necessarily match the student's intuition or mathematical practice, and that the real world application of mathematics theory should be emphasized in education as a kind of 'correspondence.'

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.400-412
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• 2022

The Accommodational missionary method adopted by the Jesuit missionaries who came to China in the late Ming and early Qing dynasty is called the Accommodation and Naturalization and is based on the Poetry. The terms they borrowed were 'Di(Emperor Above)' and 'Tian(The heaven)', the key terms of Confucianism. Although 'Di' was a new transcendent concept, its status was downgraded in the political upheaval, and 'Tian' was rather elevated. However, both of these concepts gradually transformed into philosophical concepts that directly affect real life. The two terms borrowed to express the priesthood could not contain the uniqueness of Christianity, and Christianity was interpreted as an extension line of Confucianism thinking, reduced to an adjunct of Confucianism, and was not indigenous to the depth of ideology. A rational philosophical inquiry could not have played a full role in guiding the Chinese into the true Christian 'faith' unless it is paired with the great teachings of revelation. It is necessary to analyze these results soberly to find problems and to try various studies to explore ways to open up new horizon for Christian missionary work.

• The Journal of Korean Philosophical History
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• no.36
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• pp.203-233
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• 2013

In this thesis, I consider the definition and category Huang-Lao philosophy that doesn't argue to the present in the academic world. I consider the origin and formation of Huang-Lao philosophy, in the view of combining the history of a nature and a human. I consider the origin of Huang-Lao philosophy in the Guoyu and Zuozhuan, Huang-Lao philosophy accepts open academic tradition of Jixia philosophy that has an ideological acception freely, and I consider the process of an advance and systematic theory of Huang-Lao philosophy on the basis of the four treatises of Guanzi and Hanfeizi. Also, in this thesis, I focus on the current of Huang-Lao philosophy, on the both sides. One is acception of Zhujia of Daojia the other is acception of Daojia of Zhujia(Fajia). and I analysis the various contents and forms between a peculiar world view and a political methodology of Wubuwei(無不爲) in Huang-Lao philosophy.

• Journal of Korean Philosophical Society
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• no.88
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• pp.307-335
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• 2010

Gemäß der lernerorientierten Didaktik und Methodik des deutschen neuen Schulfaches "Praktische Philosophie" studiert die vorliegende Forschung die Unterrichtsmethoden zum fruchtbaren Philosophie-, Essay- und Ethikunterricht. Sie stellt die Unterrichtsmethoden unter der Gliederung von 1) Methoden für die Einführung in den Unterricht, 2) die für den Hauptteil des Unterrichts, 3) die für den Abschluss des Unterrichts, 4) die für Strukturierung des ganzen Unterrichts dar. Der zweite Teil wird wiederum in die Methoden der Form vom Sprechen und Horen, vom Lesen und vom Schreiben unterteilt. Wegen der Einschränkung vom erlaubten Umfang für den Aufsatz wird diese Forschung in zwei Aufsätze geteilt. Der erste Aufsatz behandelte den Teil 1) und den ersten Unterteil des Teils 2). Als Methoden für die Einführung in den Unterricht stellten sich Partnerinterview, Brainstorming und Schneeball dar und als Methoden der Form vom Sprechen und Horen Fishbowl, Pro-Kontra-Argumention, Gruppenarbeit und das sokratische Gespräch. Dieser zweite Aufsatz stellt Lesekompetenz, Lesestrategie, Textanalyse, Mindmapping, Dilemma, kooperatives Lesen und Placemat im Bezug auf Methoden der Form vom Lesen dar und das einfache und dialektische Argumentieren, das kreative Schreiben und Gedankenexperiment als Methoden der Form vom Schreiben. Als Methoden für den Abschluss des Unterrichts werden Blitzlicht, Feedback und Postersession und als Methoden für Strukturierung des ganzen Unterrichts Sandwich und Lernstop betrachtet.

• Journal of Korean Philosophical Society
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• no.122
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• pp.1-23
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• 2018

In the final argument for the immortality of the soul in the Phaedo, Socrates establishes a new type of cause which he describes as 'more sophisticated' and on the basis of it attempts to show that the soul is immortal. In the process, he introduces three examples for the cause, i.e. three, fire, and snow. But there has been considerable controversy over the ontological status of the three and the soul. Some scholars think that they are all forms; others believe that neither of them is. In this paper I argue that in fact one of them is a form, while the others are not. I also argue that the fact that they do not have the same ontological status and the uncertainty in the nature of the soul itself weaken the cogency of the final argument as a whole.

• The Journal of Korean Philosophical History
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• no.31
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• pp.263-287
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• 2011

Li-Gu was a Confucianist who criticized traditional 'attend to Righteousness and neglect Profit' idea and insisted that people affirmed 'Proprietiy' and 'Interest', which accorded with human nature and desire. He said that 'Proprieties' was made by adjusting one's material life and natural desire. Therefore, if we want 'Propriety' is manifested itself, we must affirm and satisfy the material life and natural desire first. He asserted that if we didn't follow this, the people's life would be devastated and the nation would face a big crisis. Li-Gu's thought not only gave Wang An Suk's Reformation a theoretical basics, but also attached the new and reformist meanings to 'Propriety', which had been changing meaningless and abstract, by criticizing Songming Confucian School and put great stress on uniting the inside and outside. In this article, through examining Li-Gu's the idea of Righteousness and Profit, King and Ruler, Inside and Outside, we can consider what the real 'Propriety' is and what kind of practical meaning 'Propriety' has.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.147-180
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• 2020

'The Great Nest of Being (The Great Chain of Being)' is a key ontological concept in Perennial Philosophy. The Great Nest of Being shows the depth of the world's religions that have existed historically, and in this context, they represent holarchies of existence and consciousness. This paper examines the nests of various beings in order to grasp the depths of the world's mainstream religions, and reveals that the great nest of being that appear in the Daesoon Thought has the characteristic of synthesizing other nests that have emerged previously in history. According to Perennial Philosophy, the differences among different religions in regards to ultimate reality are not differences in reality but merely differences in semantics. In other words, these differences are only 'different expressions of the same ultimate reality.' Thus, linguistically, ultimate reality in the great nest of being can be summarized as the 'same in what is signifié (signified, 記意)' and 'different in the signifiant (signifier, 記標).' As stated in a preceding study; however, ultimate reality in Daesoon Thought is both transcendent and personal, as well as intrinsic and impersonal. This fact is specifically stated in the Four Tenets (4大 宗旨) of Daesoon Thought. In other words, the Tenets of Daesoon implicitly acknowledge not only the concepts of reality and the direction that emerges from the base of existence in existing systems of religious thought, but also can encompass the ideologies of those systems of religious thought. Considering the four quadrants as the Kosmos (AQAL), it encompasses a universal ideology. Therefore, the tenets of Daesoon Thought encompass the same significance (meaning) of the major systems of religious thought throughout the world in regards to ultimate reality and provide a clue to the solution to the presence of different signifiers (signs).