• Journal of Science and Technology Studies
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• v.1 no.2 s.2
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• pp.439-467
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• 2001

We need to establish a systematic and consistent program in order to enhance 'science culture.' Such a program cannot be obtained without understanding the methods of doing science, with which the philosophers of science have been concerned. I divide the historical development of the philosophical understandings of doing science into three as follows: 1) the 'normative' philosophy of science, 2) the 'historical' philosophy of science and 3) the 'naturalized' philosophy of science. Based upon the classification, I propose the 'critical constructionism' and explicate its theses. I then argue that critical constructionism can incorporate the strengths of the above schools of philosophies of science. Considering the cross-disciplinary nature of the science studies, it is claimed that critical constructionism alone can mediate and facilitate the collaborative understanding of science and contribute to enhancing the science culture because of its comprehensive understandings of the methods of doing science.

• 대학교육
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• s.71
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• pp.8-9
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• 1994

• Annual Conference on Human and Language Technology
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• 1991.10a
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• pp.66-75
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• 1991

본 논문은 LISP의 기본적인 특성으로 간주되는 조건 표현과 회기에 대한 철학적 분석이다. 특히 여기서는 논리적 결합사들과 LISP의 원초적 용어들을 비교하고 있다. LISP은 현대 철학자들이 구성했던 이상언어의 사상을 계승한 것으로 여겨진다. 이러한 점에서 인공지능 연구와 철학 간의 학제적 연구가 절실히 필요하다는 논지를 몇가지 검토해 보았다.

• Ingenium
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• v.29 no.4
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• pp.20-25
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• 2022

• Journal of Korean Philosophical Society
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• v.139
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• pp.105-131
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• 2016

The notion of responsibility, which has now gained a firm foothold as one of the fundamental notions of philosophy and its neighboring disciplines, became the subject of philosophical enquiry only in the 19th century by Kierkegaard, who delved into the morality of critical self-awareness in ethical responsibility of the absolute self; and Nietzsche, who put emphasis on the responsibility of the sovereign self in coping with the problems of the future. Nietzsche is the first philosopher who took issue with the diminishment (Verkleinerung) of humanity-what he called human being's greatest disease-that swept Europe at that time. Concerns about Europe's future were the key movens of Nietzsche's philosophy revolving around the advent of nihilism in Europe and its solutions. He prepared alternative solutions in deep awareness that the ethics of good and evil firmly rooted in the traditional metaphysics and Christianity would not even catch the depth and breadth of the big problem of globalization brought about by modernism, let alone solve it. Nietzsche devoted his whole life to disseminating the knowledge that the future of humankind depends on removing these old ethics. This article traces Nietzsche's reflections on the ethical event of responsibility and provides an overview of the purview and scope contained in the meaning covered by the notion of responsibility in his philosophy beyond common norms and values.

• Journal of Korean Philosophical Society
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• no.99
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• pp.69-100
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• 2012

Die Gegenwart steht den Tatsachen der Gewalt gegenüber. Wesentlich destruktive Techniken können den kollektiven Tod des Menschen als Gattung produzieren. Die Destruktivität dieser Techniken ist durch Skeptizismus geistesgeschichtlich gerechtfertigt. Ebelings Fundamentalpragmatik ist Reflexionstheorie der widerstandsfähigen Vernunft, welche einer Sozialisierung derjenigen Gewalt widersteht, die in einer gegenwärtigen Aussicht auf universale Selbstdestruktion des Menschen Tod produziert. Selbstbewußtsein (Apperzeption) ist bei Kant Selbstbewußtsein in Gegenstandsbewußtsein. Mit kritischer Auslegung von Kant zeigt Heidegger endlich, daß der Tod der Selbstbeziehung des konkreten Daseins als des In-der-Welt-seins gehört. Aber seine existenziale Analytik berücksichtigt nur individuelles Dasein zum Tode und vernachlässigt die Allgemeinheit des menschlichen Todes bzw. die dem allgemeinen Untergang widerstehende Vernunft. Apel kritisiert ein solipsistisches Erbe von Kants Bewußtseinsphilosophie und präsentiert ein Argument der Letztbegründung zur Überwindung des Skeptizismus. Aber seine Transzendentalpragmatik vernachlässigt die Endlichkeit des menschen und zeigt ein Defizit der fundamentalpragmatischen Vereinigung der Vernunft und des Todes. Aufgrund des gegenwärtigen Todesbewußtseins, das Heideggers Todesdeutung transformiert, rekonstruiert Ebelings Existentialpragmatik Heideggers Dasein zu Existenzsubjekt. Seine Fundamentalpragmatik vollzieht diejenige Erstbegründung, die zwischen der existentialpragmatischen Endbegründung des Todes und der transzendentalpragmatischen Letztbegründung vermittelt, und damit bestimmt sie Vernunft als Widerstandsbewußtsein (das bewußte Sein) gegen den Tod. Also ist sie neue transzendentalphilosophische Bewußtseinsphilosophie, die mit der neuen Selbstbestimmung der Vernunft entwickelt wird.

• Journal for History of Mathematics
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• v.24 no.1
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• pp.45-61
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• 2011

The starting point of education is the ancient Greek philosophy. In this paper, we research the Hellenism culture: two famous poleis such as Sparta and Athens. Moreover, we investigate prominent philosopher Plato and Aristotle. In particular, we notice early childhood and female education through Hellenism culture. Finally, we study culture, politics and educations of the ancient Roman in order to compare those of our society.

• Journal of Korean Philosophical Society
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• v.142
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• pp.165-192
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• 2017

The purpose of this thesis is to explain the difference between Heidegger's hermeneutical philosophy and Gadamer's philosophical hermeneutics. The difference is to say that Heidegger's philosophy begins with Aristotle's theory of category and transcendental philosophy. On the other hand, the beginning of Gadamer's philosophical research is Plato's dialog, philosophy and Hegels dialectic. 2. Heidegger regards humanism as a variant of the modern ideal of human beings. On the contrary, Gadamer understands humanism as a place where romantism leads to the ideals of human education. 3. Heidegger says that the hermeneutical circle is still a logical and existential structure of the circle. On the contrary, Gadamer understands the circle as a circle between the whole and the part. This circle is the law of traditional hermeneutics derived from the tradition of rhetoric. 4. Heidegger says Plato's philosophy is the first beginning of the substance metaphysic, Hegel's philosophy the end of the subject metaphysic. On the contrary, Gadamer says the hermeneutical understanding and the hermeneutical interpretation is endless. 5. Heidegger's ontology is as Sein zum Tode a future oriented and eschatological. On the contrary, Gadamer's hermeneutic is as Sein zum Text always the way to a past, the infinite openness.

• Journal for History of Mathematics
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• v.10 no.2
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• pp.82-88
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• 1997

수학 기초의 위기에 대한 직관주의적 대안은 파격적인 것이었다. 수학을 지나치게 축소시켰다고 비난을 받기도 하지만 역리의 제거라는 측면만 본다면 직관주의는 성공적이라고 할 수 있었다. 본고는 직관주의를 개관하고 직관주의가 가지는 보다 철학적이고 본질적인 측면을 직관주의의 창시자인 Brouwer의 수학관과 세계관에서 찾는다.

• Proceedings of the Korea Contents Association Conference
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• 2012.05a
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• pp.141-142
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• 2012

점과 선은 도형의 기초이며 수학과 물리학에서 중요한 요소라고 할 수 있다. 도형의 발달은 고대 이집트에서 이루어졌으며 이러한 도형의 발달은 그리스에서 체계화 되었으며 대표적으로 유클리드의 '기하학 원론'에서 점과 선에 대한 정의와 공리 등에 인하여 기하학은 발전하였다. 이러한 점에 관한 정의는 시대에 따라 재해석되고 논쟁과 토론의 과정을 거쳐왔으며. 즉 '점이 부분이 없는 것'이라는 기하학 원론'의 정의는 점의 존재성에 대한 다양한 철학적 사유를 이끌었으며 19세기 수학 기초의 위기 속에서 다양한 수학적 접근법이 나타나게 되었다. 본 논문에서는 점의 기존의 정의와 다양한 접근 방법에 대해서 살펴보고자 한다.