• Journal of Science and Technology Studies
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• v.3 no.2 s.6
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• pp.1-27
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• 2003

Complexity paradigm is a scientific amalgam that aims to unite a range of theoretical perspectives and research agendas across natural and social sciences. Proponents of complexity paradigm lay claims to an increasing number of areas of study, including artificial life, interpersonal networks, internal/international patterning of organizations, mapping of cyberspace, etc. All of those can be subsumed under the title, 'complexity turn.' Owing to the idea of open system, complexity paradigm has developed a number of new concepts/themes/perspectives that help to account for the complex mechanism of living and non-living creatures. A complex system comprises a number of properties such as disequilibrium, nonlinearity, dissipative structure, self-organization fractal geometry, autopoiesis, coevolution. Following a brief introduction to theoretical development, those properties are succinctly discussed. The complexity turn has provided a wealth of insights that enable to analyze system operations of any kind. It contributes a lot to illuminating the working of social system as well. The most remarkable attempt may be Niklas Luhmann's 'neofunctional system theory.' Merits and shortcomings of complexity paradigm were examined and its future prospect were assessed with the conclusion that complexity paradigm would continue to be useful both as effective transdisciplinary framework and powerful analytical tool.

• Journal of Korean Philosophical Society
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• v.105
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• pp.401-421
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• 2008

The purpose of this paper is to examine the achieved role of Kant philosophy in restructuring Deleuze philosophy from either a positive or effective perspectives. On top of this foundation, I will demonstrate the major part largely unknown in a composing structural elements of Deleuze philosophy as follows: 1. I will draw a bird's-eye view of the triad of Bergson, Nietsche, and Spinoza regarding Deleuze philosophy. Especially I will spare time in analyzing Deleuze's late works like and then demonstrate the structure of Deleuze movie philosophy. 2. The line of Kant's position in that circumstance will be clarified as well. 3. Through that, the meaning of Kantian attempt and its effect will be examined. Finally the connecting Kant with various levels of Deleuze's Copernicusian revolutions based on will certainly bring about a meaningful fruitification.

• Sijohaknonchong
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• v.44
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• pp.29-56
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• 2016

The purpose of this article is to shed light on the position and the importance of sijo (Korean traditional poetic form of Three-Line Stanzas) of the Korean poet Park Jae-sam among Korean sijo writers. Even though Park Jae-sam started his career as a poet writing two sijos and a poem, he began to write more poems than sijos later on. Anyway his interest in sijo writing has continued and he has served as a judge of sijo writing contests ever since. Especially in 1985, he published a collection of sijo. And each sijo writing in this collection are composed of three-line stanzas and each stanza of three lines. And each line has a rhythmic sound with a formal word formation. This article reveals that Park Jae-sam has pursued a happy unity of form and content in his sijo writings from the collection and that he has tried his hardest to realize this goal. This article notes that for this goal he puts stress on some methods of creating poetic images and the process of creating new ideas, the unity of Koreans's unique emotion of han(恨) and a sense of eternity, transcendence through ambivalent emotions, and the structure of statement mainly made of juxtaposed metaphors. And this articles also notes that as a most sincere lyric poet in the history of sijo he is much distinguished from other Korean poets in that he depicts mainly Koreans's unique emotions and their characteristics.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2007.06a
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• pp.657-660
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• 2007

With progress of informationalization, education has been transformed from traditional uni-direction education to bi-directional and consumer-oriented education, which is performed by learner's self study and interactive education of multiple dimension between a learner and contents, between a learner and a teacher, and between a learner and a learner irrespective of space-time. According to this trend, a new education method has been required. Therefore, in this paper, we will propose real-time consumer-oriented distance education system of making interaction maximum using WBI. In this system, a learner can participate in an individual study case by multiple interaction with a learner's designing and plaining study, and also participate in group study case by way of discussion and conversation among participants.

• Korean Architects
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• no.3 s.347
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• pp.72-76
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• 1998

본 특집은 지방시대에 지역건축문화가 어떻게 변화하고 정착되고 있는가? 그 지역만의 갖고 있는 도시+건축문화의 아이덴티티는 무엇이고, 현대화과정에서 그 지역의 고유한 문화경관요소가 개발과 보존이라는 병립된 사회요구속에서 어떻게 적응되고 있는가에 대해 살펴봄을 의도하고 있다. 특히 백제문화권의 중심도시인 아산, 부여, 공주의 도시특성을 이루고 있는 도시공간구조 및 구성요소와 그 속에 내포되어 있는 문화경관요소의 현황을 살펴본다. 본고는 현대화하는 과정 속에서 전통성이 있는 문화요소를 지역성의 개념과 상관적으로 관련시켜 정리하기 위한 것이다. 문화가 지역을 초월하여 국제적으로 교류되면서, 생활의 편익성을 추구하는 현대인들은 국가와 민족의 차이를 넘어 동일한 지구문화형성의 과정으로 급속히 진행하고 있다. 현대화는 서구화라는 등식은 서구문화의 간결한 편익성이 낳은 전세계적 현상이다. 따라서 현대화를 생활의 변화로 이해할 때에 전통논의의 여유가 있고, 전통논의에 대한 객관성이 있으며, 편협된 전통관으로부터 자유로와질 수 있다. 시간의 변화에 따라서 생활이 변하고, 특히 생활을 담는 그룻으로서 건축환경이 변한다. 오랜 시간을 통해서 서서히 건축환경이 변하지만, 누적된 변화는 커다란 차이로서 나타나고, 이에 따라 적응과정에서의 여러 문제점이 발생한다. 그러므로 현재까지 많이 논의되어온 보전과 보존의 방법론적 세분화에 의한 적극적인 대책이 요구되는 시점에 있다고 할 수 있다. 해서 '전통성을 갖춘' 도시ㆍ건축구조물을 단순한 유적, 유물로 보존할 것인가, 실생활과 관련된 생활과 함께 하는 문화현상으로 적응시킬 것인가 하는 문제점이 우리의 과제인 것이다.

• Journal of Korean Philosophical Society
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• v.129
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• pp.315-339
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• 2014

Diese Abhandlung untersucht Jacobis ${\ddot{U}}ber$ die Lehre Spinoza und den von diesem veranlassten Spinoza-Streit. Damit sie $enth{\ddot{u}}llt$ zuerst Jacobischen Zusammenhang zwischen transzent und immanent und folgt auf seine Wirkungsgeschichte in der Moderne. Ich rekonstruiere den Streit zwischen Jacobi und Lessing und danach interpretiere dessen Rezeption durch Hegel und Schleiermacher. Lessing stellt anstatt der traditionellen Begriffe der Gottheit ἑν ${\kappa}{\alpha}{\iota}$ ${\pi}{\alpha}{\nu}$ auf. $Demgegen{\ddot{u}}ber$ behauptet Jacobi Salto mortale um ihn ${\ddot{u}}berschreiten$ zu $k{\ddot{o}}nnen$, indem er Lessing als Pantheist und Atheist bestimmt. Salto mortale bei Jacobi ist der Sprung zu dem ${\ddot{U}}bernat{\ddot{u}}rlichen$ und dem Glaube. Der Streit zwischen Jacobi und Lessing ist der zwischen dem Naturalismus und ${\ddot{U}}bernaturalismus$ und $dar{\ddot{u}}berhinaus$ der zwischen dem Athismus und Theismus. $W{\ddot{a}}hrend$ die Natur der Inbegriff der Bedingten ist, ist Gott der absolute Anfang der Natur $au{\ss}erhalb$ des Naturzusammenhangs. $W{\ddot{a}}hrend$ Spinoza Gott im $nat{\ddot{u}}rlichen$ Zusammenhang begreift, $fa{\ss}t$ Jacobi den im ${\ddot{u}}bernat{\ddot{u}}rlichen$ auf. Deus sive natura bei Spinoza $ver{\ddot{a}}ndert$ sich Gott im Menschen bei Jacobi. Gott im Menschen ist nichts anders als das Prinzip des Lebens und das aller Vernuft. In diesem Zusammenhang $fa{\ss}t$ Hegel Gott als Geist denn Subjekt des Lebens auf und $h{\ddot{a}}lt$ das Wesen des Geistes $f{\ddot{u}}r$ die sich selbst vermittelnde Bewegung. Dies zeigt sich als die Spinoza ${\ddot{u}}berbietende$ Immanenzphilosophie. $Demgegen{\ddot{u}}ber$ behauptet Schleiermacher die Einheit des Endlichen und Unendlichen in der $religi{\ddot{o}}sen$ Anschuung. Die Verbindung von Mensch und Gott ist die im Endlichen immanent bleibende Anschauung der $g{\ddot{o}}ttlichen$ Eigenschaft. Dies zeigt das transzendente im immanenten.

• (The)Study of the Eastern Classic
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• no.36
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• pp.7-30
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• 2009

Confucius said, "at fifteen, I had my mine bent on learning, At thirty, I stood firm, At forty, I had no doubt, At fifty I knew the decrees of Heaven, At sixty, my ear was an obedient organ for the reception of truth, At seventy, I could follow what my heart desired, without transgressing what was right." This dissertation's aim is to articulate the ideas and methodology of 'learning to become a sage' based upon his saying. Confucius believe in reality of the human mind & it's nature. What Heaven has conferred is called the human nature. An accordance with this human nature is called path of human duty. Confucius's concept of human path is realization of humanness. Confucian's Human relationship is none other than conscientiousness and altruism. This Rule is expressed in the confucian version of reciprocity: "What you do not wish for yourself, do not do to others." Confucian principles of reciprocity imply is equal to Kantian Categorical imperative. This principles imply universalizability and equal consideration.

• Journal of Korean Philosophical Society
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• v.141
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• pp.287-311
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• 2017

The major purpose of this article is to analyze Lee Jema's idea of 'cultivating the self,' and therefore reveal a difference between his idea and 'cultivating and nurturing (the mind)' shown in traditional medicine and Neo-Confucianism. For this purpose, I first analyzed 'cultivating and nurturing (the mind)' of traditional medicine and Neo-Confucianism and showed Lee Jema's originality by studying philosophical foundations of Sasang constitutional Medicine. The idea of 'cultivating and nurturing (the mind)' is transcendental in that it pursues the unity between humans and the principle of natural changes or the Heaven. However, Lee Jema developed his own medical theory by analyzing an ontological structure of human beings and nature and life, and reinterpreting four beginnings on the basis of experience. He reinterpreted humans as a being in the structure of time and space, and relationships with others. In addition, he reinterpreted nature and life and four beginnings as the capability of wisdom and action and the function of mind and body. Therefore, he tried to overcome a transcendental thinking to aim for the unity of humans with the Heaven. Also, he discovered that the most important reason for disease is biased emotions (moral/private) because biased emotions influenced the function of mind and body. The causal relationship is the basis of his medical theory. Therefore, his idea of cultivating the self is focused on being careful not to make emotions biased. This reveals that even though Sasang constitutional theory came from the traditional medical theory and Confucian morality, it developed on a different philosophical foundation. In this regard, I tried to differentiate Lee Jema's idea of cultivating the self from 'cultivating and nurturing (the mind)' which aims for the unity between humans and the principle of changes or the Heaven.

• The Journal of Korean Philosophical History
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• no.56
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• pp.81-117
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• 2018

The purpose of this study is to clarify the overall features and its meaning of the Gaebyok(開闢) through the intercomparison of the Gaebyok idea that is the core idea of a newly risen modern religion in Korea. Limitation of most studies so far is that they have stayed in the fragmentary study on the Gaebyok idea of each new religion. In order to overcome this problem, first of all, the Gaebyok idea was studied from a philosophical point encompassing the cosmological view of time in the book of changes. And based on this methodological foundation, with organizing the existing result of study, the process of development and characteristics in the Gaebyok idea of a posteriori Donghak(東學), Right I Ching (正易), Won Buddhism(圓佛敎), and Kangjeungsan(姜甑山) was investigated respectively. And through comparing and analyzing each Gaebyok idea, the similarities and differences between each other were organized. The founders of new religions thought that a great change in the universal and natural luck was made before and after the point of their living. The concept of the frequency of revolution theory is the concept to explain the aspect of transition according to the frequency of revolution(運度) of the cosmological nature that returns to the beginning, and in the idea of the posterior Gaebyok, this content and concepts is contained as it was. This study showed that the concept of the frequency of revolution theory in an apriority and a posterior like those becomes appeared in some preaches of Suun, Ilbu, Sotaesan and Jeungsan. An apriority in the Gaebyok idea of new religion is the world of crisis that represents the limited condition of human being, and a posterity means the religious ideal world realized through the power of the absolute being or a dramatic universal change from that limited circumstances. So the Gaebyok ida is a kind of an universal eschatology and religious view that expects the coming of ideal world in the future. In addition, since the universal eschatology is a kind of a view of time, it inevitably has an issue how long time apriority and a posterity included in it have. And especially, it becomes to premise the content how the social condition and human condition change in an apriority and a posterity. Accordingly, in this study, based on the understanding of the view of time in the cosmological level, the content of answers that each newly risen religion discloses was listed and analyzed with comparison. It can be considered that Suun took charge of a mission to deliver the message through being possessed of a god in heaven who is able to be called a transcendental existence, Ilbu disclosed the coming of the world of a posterity beyond an apriority through the Book of Changes(易學), Jeungsan proclaimed himself as the absolute being who could make such a posterity and bring it, and Sotaesan proposed the Gaebyok of mind in order to meet with the world of a posterity and to live in that era.

• The Journal of Korean Philosophical History
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• no.42
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• pp.233-258
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• 2014

This article investigates the concept of the xing(性) used by Hu Hong. Hu Hong's philosophical system considered to top priority for xing is called xingbunlun(性本論), and he suggested the characteristics of xing as follows. First, Hu Hong regarded xing as the fundamental of whole world and related to the specific individual things, so he constructed the concept of xing in the perspective of ontology. Namely while xing is ti(體) the root of all the world, it is the realization of the uniqueness of the individual things. Also he considered xing which of the ontological aspect developed various psychological aspect contained xin (心), qing(情), yu(欲), etc. Seond, As Hu Hong regulated that wei fa(未發) is xing and yi fa(已發) is xin, he defined the ideal relation between xing and xin as xingtixinyong(性體心用). And he considered that the sage and the ordinary peoples are equal in the xing's aspect of wei fa, but they are not equal in ability of the xin in the aspect of wei fa. Hu Hong thought that the only sage realized the ideal relation between xing and xin in this world, because he keep his mind silent. So Hu Hong suggested the possibility of moral cultivation to the ordinary peoples, expressing that human nature realized the function of the mind(成性), in order that they realized ideal relation by following ren(仁). Third, unlike the traditional notion, Hu Hong understood the meaning of xing in the aspect of ontology. He interpreted the shan(善) of xingshan(性善) as the meaning of exclamation, which implied that "the innate goodness of human nature(性善)" meant "Human nature is good." Because Hu Hong thought that the meaning of xing transcended the relative concept of good and evil, and accepted the whole world affirmatively. In the opinion of Hu Hong, as the concept of xing had two ways of intentionality; likes and dislikes(好惡), things formed relationship with other in this world. Then the concept of good and evil of the ethical value judgement occurred.