• Journal of Korean Philosophical Society
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• v.105
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• pp.1-25
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• 2008

Two subject-matters are discussed in this article, i.e., the characteristics of philosophical dialogue in Upaniṣads and its influence on the typicalness of Hindu philosophy. First of all, it can be epitomized that the philosophical dialogue of Upaniṣads is to be described as an immediate reproduction of knowledge on 'the truth of truth' by means of revelational teaching. Besides, this dialogue serves as an origin by which the liberation-oriented Hindu philosophy is developed after ages. All the details would be set in order as follows; firstly, the philosophical dialogue in Upaniṣads is an archetype of philosophical dialogue in India. Secondly, this dialogue is a germination that gives birth to the typicalness of liberation-oriented Hindu philosophy. Thirdly, as a result, this dialogue is an original model or an archetype of that very typicalness which are to be specialized such as conservatism on tradition, making revelation being absolute, discredit on reasoning, substantial ontology, knowledge-focused soteriology, empirical reproduction of the truth, etc.

• (The)Study of the Eastern Classic
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• no.32
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• pp.245-278
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• 2008

The purpose of this paper is to create an inter-religious dialogue between the Western Christian concept of the spirit and Eastern ch'i philosophy within the category of panentheism. The Hebrew term ruah means 'moving air' and 'wind' which derive from the particular experience of the ancient Hebrew people living in the desert. The Greek pnuema also means 'life' and 'wind' which denote the natural power. Both ruah and pneuma consist of the main idea of the spirit exploring the symbol of relationality of the divine in Western tradition. Eastern ch'i philosophy indicates a vital force for keeping the body and soul alive, which is unconscious and spontaneous. Ch'i as a vital force constitutes cosmogony and cosmology with the constant movement of yin and yang. Yin and Yang as representing earth and heaven are dynamic breaths, blending harmoniously to become all existence. The ethical implication of the inter-religious dialogue between the spirit and ch'i would be the integration and interconnection of heaven, earth, and human beings. The dialogue suggests becoming one body with nature and human community through embodying the non-dualistic spirit of life. The inter-relationality means that since all modalities of existence are made of the cosmic life, human beings are part of the divine cosmic process. This is related to degree of spirituality in the entire chain of being: rocks, trees, animals, humans, and goods represent different levels of spirituality based on the varying composition of the spirit and ch'i. All beings that internally embody with the spirit and ch'i are organically inter-connected, and they are integral part of a continuous process of transformation of life towards holistic liberation of human and nature community.

• Journal of Korean Philosophical Society
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• v.129
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• pp.267-290
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• 2014

The slippery slope argument means that if we accept a type of action A, we are committed to accepting B, C and eventually N. Then, N is situation which we must not accept morally. It works causal mechnism that B because A is raised, C because B is raised. But in the logic textbooks and treatises, the slippery slope argument is classified as fallacy. The reason is that the argument is not a causal argument. Actually, it is a probable. Also it is argued that the argument is wrong because it fears about the future extremely. But We can not say all slippery slope argument is fallacy even though a slippery slope argument is sometimes fallacy. I think it is persuasive argument in a significant place. Therefore I argue that the argument is not simple logic as a form of thinking, but practical reasoning applied the context of dialogue. So in order to find it to be practical reasoning we demand the new understanding to fallacy theory. In traditionally, fallacy is defined to wrong reasoning logically, but according to Walton, fallacy means a verbal tactic or deceptive trick that can be used to cause someone to fall down in argument. That is to say, whether or not the argument is successful depends on how it uses as argument tactic in a given context of dialogue. Therefore I argue that whether or not the argument is successful, because of it is practical problem used in a context of dialogue, is to be approached to pragma and dialectical method, not semantic.

• Korean Journal of General Education
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• v.8 no.4
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• pp.339-367
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• 2014

This study aims to provide an intellectual understanding of the problems of Liberal Arts, in the light of the philosophy of Derrida and Ricoeur. Especially, we consent to the 'Right to philosophy' in the thought of Derrida and to the 'Dialogism' in the philosphy of Ricoeur. According to Derrida, the Right to is linked to human rights. If human rights are important to students, the Right to philosophy is also essential for them. For we must apply the Right to philosophy in the Liberal arts. According to the philosophy of Ricoeur, the dialogism can be interpreted by the possibility of communication and the dialogical method. Dialogical method connects two often conflicting or different themes. We can say that it is somehow a discussion between different. This confrontation is to strike a balance between different perspectives. Anyway, thanks to the two themes, the Right to philosophy in Derrida and the dialogism in Ricoeur, Liberal Arts course will be enriching.

• The Journal of Korean Philosophical History
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• no.32
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• pp.113-159
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• 2011

The self-segmentation of Seoin(西人) School and the appearance of Soron(少論) School in the 17th century Joseon society has an important meaning in the political history. Soron School(少論學派) had quite different line in their thought and public position from the Noron(老論) School represented by Song Shi-yeol. With such thought and position, Soron School added a vitality to the barren climate of Joseon intellectual society and soon became an important school of it. Especially, the senior leaders of early Soron School shared the culture of discussion and dialogue which was represented by the phrase, "the forest of debate and the hill of argument". Accordingly, Soron School could form an unique academic tradition which was different from other schools. For instance, Park Se-dang(朴世堂), Nam Gu-man(南九萬), Yoon Jeung(尹拯) and Park Se-chae(朴世采) had relatively flexible Conception of Heresy; which was in the same context with the academic position of Soron School that allowed diverse approaches to truth each as the path of justice. Furthermore, the leaders of Soron School continued dialogue and discussion on the wide range of current issues. They deeply sympathized with the Tangpyeong-ron(蕩平論), which was to appoint important government positions equally from multiple schools. They thought that the Tangpyeong-ron(蕩平論) was to avoid the harmful influence of conflicts between schools, the Bungdang(朋黨), and tried to tune and compromise the different opinions of different schools. In fact, the "Hwanggeuk Tangpyeong-ron" (皇極蕩平論) submitted by Park Se-chae was the summarization of the discussions shared by the Soron School leaders. Consequently, the seniors of Soron School practiced their philosophy that "the true academic practice is the communication" by keeping the dialogue with other schools while respecting the difference of each other, rather than staying comfortably in the closed academic fence of uniformity. Such communicative academic practice adopting discussion and dialogue had been succeeded to the second generation of Soron School and it remained as an unique academic tradition of Soron School.

• Journal of Korean Philosophical Society
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• no.85
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• pp.53-76
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• 2009

Plato's Laws, Bk. 10 is made up of cryptically concise expressions and complex arguments, so that it is not simple to understand it. In this essay I would like to make use of Stoic perspective as an interpretative instrument, which would enable me, I hope, to reconstruct the main arguments of the Laws, Bk. 10 into an intelligible form. Through this approach we would have an opportunity to meet with some important philosophical ideas of Plato which did not reveal themselves clearly in other, especially early and middle dialogues. These ideas comprise the inseparability of the soul from the body, the intellectualization of nature, the human being as a part of the cosmos and the extensional overlapping of the moral law and the natural law. And at the same time my study would result in making a suggestion for history of reception. That is, in this paper I will find some grounds in the tenth book of the Laws that would show how great the influence of Plato upon the Stoics was. For we have but little knowledge about the possibility of the power of Plato's influence upon the Stoics, even though the scholarship on the Stoics until now shed some light on the features and range of Aristotle's influence upon them.

• Journal for History of Mathematics
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• v.21 no.1
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• pp.157-166
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• 2008

Mathematical communication is an important goal of recent educational reform. The NCTM's Principle and Standards for School Mathematics, consulting an emphasis on mathematical discourse from 1991 Professional Standards for Teaching Mathematics, has a Communication Standard at each grade level. This paper examines Socrates's educational philosophy and the mathematical dialogue in Plato's. Further it examines mathematical dialogues between teachers and students from antiquity through the nineteenth century.

• 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 of the KSME
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• v.44 no.7
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• pp.34-45
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• 2004

우리는 일상적인 대화에서 '과학적'이라는 수식어를 '믿음직한', '체계적인', '참된' 등을 의미하도록 사용하는 경우가 많다 .다른 누구보다도 광고 제작자들은 이 사실을 잘 알고 있다. 그래서 우리는 '과학적으로 설계되고 만들어진 침대' 정도로는 부족해서 아예, '침대가 아니라 과학입니다'라는 식의 광고문구에 어느덧 익숙하게 되었다. 침대를 광고하는 것이 분명한데도 침대가 아니라는 이 역설적인 주장에는 그냥 적당히(\ulcorner) 나무를 깎고 용수철을 달아 침대를 만든 것이 아니라 수많은 경험적 연구와 객관적 사용 테스트를 거쳐서 가장 편안하게 잠을 잘 수 있도록 침대를 만들었음을 강조하려는 의도가 숨어있을 것이다.(중략)

• Korean journal of communication and information
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• v.73
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• pp.35-55
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• 2015

Act of journalism is act of social practice. Therefore, judgment on its rightness must be a prerequisite. That is why journalism requires philosophy. Barrenness of journalism philosophy promotes journalism to serve only as an instrument. No power and money should intrude the essential philosophy of journalism. Journalism must secure its own value. Remaining silent when its fundamental value is at risk is to negate one's own value of existence. It is self-denial. Social practice of journalism is assurance and realization of its essential value. Thus, it is historical. It is the juncture of journalism and history. Journalism without history leads to barrenness in philosophy. Without philosophy, journalism thus cannot uphold its historical mission. Journalism philosophy becomes a reality through the history. Concrete journalism philosophy shall come to light through historical reality. That is why conversation between journalism philosophy and journalism history is necessary. Thus, this research investigates how journalism philosophy formulates and reconstructs itself within journalism history. At the same time, this research thoroughly examines how journalism philosophy concretizes in journalism history, how historical subjects have practiced journalism and how all these have projected themselves in journalism history.