• American Studies
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• v.43 no.2
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• pp.57-81
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• 2020

The purpose of this essay is to reexamine the overlooked politico-philosophical paradoxes of early American democracy. From its beginning, the American Republic was predicated on the conceived notion of political autonomy and independence from the British Empire. Those who fought for the cause, as expressed in the Declaration of Independence, invented and internalized so-called self-evident propositions which served as the key ideological foundation of the American Republic. Moreover, the unique historical ontology of American democracy was coupled with the politico-philosophical necessity of collective fantastical belief in the equation of selfhood with nationhood. By delving into how particular philosophical ideas and political concepts helped shape the visionary imagination of framers and their contemporaries, I investigate the way in which philosophy and politics are constitutive of the ideological fabric of the substantial-both conceptual and practical-paradoxes of the early American democracy.

• Journal of Korean Philosophical Society
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• no.121
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• pp.1-24
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• 2018

The aim of this paper is to expound upon the concept of mental health and disease in Plato. In ancient Greece, philosophy was to care for the health of the soul and to pursue the happiness of the life, while medicine was to care for the health of the body. It is the role of philosophy that defines what the mental disease is, rather than the realm of medicine, and the practical function of philosophy is the life of caring for our souls. In order to take care of the soul, it is important to diagnose what the mental disease is and where it comes from. In ancient Greek, medicine disease was initially regarded as a divine punishment and healing as, quite literally, a gift from the gods. Plato, however, insists that mental illness is not just brain problem but a human whole problem, (2) it is caused by imbalance and discord, and (3) ignorance is also a mental disease, (4) and furthermore, injustice and vice are mental diseases as well. Therefore Plato argues that the aim of philosophy is to practice a virtue as the mental health and further to achieve political justice to maintain the health of the soul.

• Philosophy of Medicine
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• v.15
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• pp.3-37
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• 2013

George Canguilhem(1904-1995) is one of the rare French philosophers of the 20th century to develop an approach that was shaped by a medical education. For him, medicine is considered as "a technique or an art at the junction of many different sciences, rather than a proper science." The thesis that medicine is a technique is presented not at a practical level, but on an axiological horizon which reflects the totality of humanity. This character of medicine became a motive that concretized Canguilhem's philosophical thinking. Medical knowledge is not an application of physiology, but is derived from clinical observations which are based on the personal experiences of each patient. If medicine were based on scientific knowledge and its practice the very application of this pure knowledge, the patient might be a passive object. However, the patient doesn't remain passive, but reacts to the menace of disease according to attitude that the patient developed over the course of his or her life. Canguilhem characterizes this point as 'normativity', the core of individual life, which eludes positivist medicine. Here appear the essential contents of his vitalism. Although they emphasized the activity of individual living being, other modern French vitalists didn't consider this dimension of norms. Since the normativity in Canguilhem concerns the subjectivity of the first person, it avoids a mechanical form of explanation. Thus Canguilhem's originality is found in his derivation of the essence of medicine from individuality, values and norms.

• The Journal of Korean Philosophical History
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• no.30
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• pp.227-257
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• 2010

This paper intends to articulate concretely the contents and methods of Confucius self-cultivation and their practical characteristics through the analysis of S?nsan Wang Fuzhi (船山 王夫之, 1619~1692)'s On Reading Four Classics - Chungyong 讀四書大全說-中庸. The essence of the practical philosophy that penetrates Chungyong (中庸: The Doctrine of the Mean) is the practice of self-cultivation through Chonyang (存養: Preserving one's self) and $S{\breve{o}}ngchal$ (省察: Self-reflection). It can come down to two cultivation practices: 1) careful and discrete thinking without seeing or listening (Kyesingonggu: 戒愼恐懼), 2) solely looking into what is hidden and covert (Sindok: 愼獨). $S{\breve{o}}nsan$ grasped the importance of the two concepts for practical philosophy and articulated the principles of practical self-cultivation of Chungyong by paying attention to the differences and mutual-relations of the two concepts. Especially, he put the emphasis on the study through Chonyang and then focused on the relations between Chonyang and $S{\breve{o}}ngchal$. He consistently argued that the Kyesingonggu's Chonyang study was what enabled the Sindok's $S{\breve{o}}ngchal$ study and clarified the meanings of Chonyang in self-cultivation. Furthermore, he established the self-cultivation study of Chungyong as the primary self-cultivation theory of Confucianism by maximizing the practical characteristics within $Chonyangs{\breve{o}}ngchal$.

• Lingua Humanitatis
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• v.6
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• pp.147-166
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• 2004

Whitehead's discussion of language is not to be found in any one book or article. It is interwoven with his discussion of many other questions. He was, however, greatly concerned with the problem of symbolism in general and the uses of language. He regards language, spoken or written, as an instrument devised by men to aid them in their adjustment to the environment in which they live Language is used for many specific purposes in the process of this adjustment. Words are employed not only to refer to data and to express emotions. They may be used also to record experiences, and thoughts about these experiences. Worts also function as instruments in the organization of experiences as they are considered in retrospect. Thus words free us from the bondage of the immediate. And Whitehead's theory of meaning is implicit in his discussion of the functions of language. According to him, the human mind is functioning symbolically when some components of its experience elicit consciousness, beliefs, emotions, and usages, respecting other components of its experiences. The former set of components are the 'symbols', and the latter set constitute the 'meaning' of the symbols. Whitehead points out that one word may have several meanings, i.e. refer to several different data. In order to understand, thus, the meaning to which a word refers, it is sometimes very important to appreciate the system of thought within which a person is operating. Further, Whitehead's discussion of language includes a number of cogent warning the deficiencies of language, and hence the need for great care in the use of words. In fact, language developed gradually. For the most part we have created words designed to deal with practical problems. Attention focuses on the prominent features in a situation, in particular the changing aspects of things. With reference to such data our words are relatively adequate. However, this issues in an unfortunate superficiality. The enduring, the subtle, the complex and the general aspects of the universe do not have adequate verbal representation. for this reason, Whitehead's position concerning the uses of language in speculative philosophy is stated with pungent directness. The uncritical trust in the adequacy of language is one of the main errors to which philosophy is liable. Since ordinary language does not do justice to the generalities, profundities and complexities of life, it is obvious that philosophy requires new words and phrases, or at least the revision of familiar words and phrases. Proceeding to develop the theme Whitehead contends that words and phrases must be stretched towards a generality foreign to their ordinary usage. In the same vein Whitehead refers to the need to realize that language which is the tool of philosophy needs to be redesigned just as in physical science available physical apparatus needs to be redesigned. But even these words and phrases, stretched or redesigned, are never completely adequate in philosophical speculations. They are, in his opinion, merely a great improvement over ordinary language or the language science, mathematics or symbolic logic.

• Journal of Applied Tourism Food and Beverage Management and Research
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• v.7
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• pp.315-329
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• 1997

This study reviews the scientific management theories and discusses those theories within the food service industry. By providing the principles and the practical implications of this theories on the food service industry, this study tries to identify their philosophies and usefulness to the industry so that the managers in the industry use them in their dynamic operations.

• Journal of Korean Library and Information Science Society
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• v.25
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• pp.207-223
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• 1996

Nowadays, the wide spectrum of changes have been occurred in library world. It is essential for librarians to improve their professionalization standards to convert these changes into the o n.0, pportunity of growth. The device of improvement of professionalization standards is following: 1. Librarians have to receive formal and informal education and learn to advance in knowledge and skill concerning library affairs continually. 2. Self learning has to be transform into learning organization. 3. Education of Librarianship concentrate mainly in practical and technical study by this time but it is indispensable to develop the theory and philosophy of librarianship.

• Journal of Applied and Pure Mathematics
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• v.5 no.1_2
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• pp.109-119
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• 2023

As for the practical purpose of mathematics education, the extrinsic purpose is emphasized. As an alternative to this, a discussion on mathematics education as a character education is urgently requested. It can be said that the main purpose of learning mathematics is to have a form of life that values the form and structure of mathematics. The epistemological basis of such an idea can be seen as based on Kant's philosophy. Kant's epistemology can provide one answer to the question of the intrinsic purpose of mathematics education.

• Journal of Korean Home Economics Education Association
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• v.19 no.4
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• pp.233-245
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• 2007

The purpose of this study is to investigate the appropriate way of essay writing education which helps the learners perceive and express a stream of knowledge through Home Economics education curriculum by themselves. While one-way type, which teachers just give instructions to students and students just learn from them, has dominated the education, new education focuses on interactive and reciprocal way in thinking and researching together. This new stream requires appropriate and various education method as well as the new concept of education curriculum. This study applies the curriculum of the German practical philosophy that recently has been a debated topic in Home Economics education. The purpose of the curriculum pursuits improving students' practical and critical thinking competence and essay writing is the center of it. In the curriculum learners write essays by asking and answering the questions through seven areas which students can experience based on three angles such as individual, social, and idealogical viewpoints. In this process learners don't remain in the individual angles and are able to be trained as intellectuals who can lead the social and cultural change as well as the individual growth by getting an insight into the idealogical angles. The Germany curriculum what is mentioned in advance presents one possibility that essay education can be introduced in Home Economics education that has accessed the education process by the practical inference based on the practical philosophy. That is, Home Economics education shares the context with essay education whose purpose is the intellect enlightenment because the former is the curriculum to make students build the abilities to access in many-sided angles not just one point, to deal with problems wisely, and to deduce the solutions. Therefore, students are expected to participate in the class dynamically by being satisfied intellectually abreast of practical essay education that helps learners read the stream of knowledge through Home Economics education. In this manner the category of Home Economics education will enlarge by making efforts to diversify the education methodology not staying only one method.

• Journal of Korean Philosophical Society
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• v.129
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• pp.111-140
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• 2014

In this paper, the main subjects with which I deal are as follows: (1) Is Distancing Philosophy from the real ruling power a way of practical-philosophical resistance, based on social reformation as a axiological directivity of Kim Tae-Gil's ethical thought, though it is negative type of resistance? Or is it a sort of transformed value-free opportunist behavior which allows antidemocratic ruling group to coerce the people into submission, assuming an uncompromising stand seemingly? (2) Is Kim's defense argument on the opening of the course of National Ethics and the all-out activation of National Ethics education under Park's Yushin Regime derived from his own philosophical belief? Or is it brought out from the external conditions and circumstances surrounding Kim Tae-Gil which forces him to participate in the national undertaking for the settlement of the course of National Ethics in the university? The 'provisional' answers about the two subjects are as follows: (1) Kim's Distancing Philosophy is a type of practical philosophical revolt against the dictatorship power under Yushin Regime, though it is negative form of resistance. We can accept this philosophical elucidation above all by confirming the fact that the reform of reality is the main ethical trait running through his entire ethical thought system. However distancing philosophy disclose the crucial limits to allow itself to boil to the philosophical practice compromising with real ruling power eventually, though it is intended upon its own social ethical directivity and conviction. (2) The primary factor which affects Kim to propose such an advocation argument on the course of National Ethics and the education of National Ethics is the external conditions and circumstances surrounding him, especially the power-relation between he and ruling group and intimate human relation between he and his superior philosophers who carries out the role of a ideologue for the Yushin Regime, rather than his own philosophical belief. But no matter what primary factor, Kim's action to make a advocating argument to support the course and the education of National Ethics is to blame, on that account that he cannot adequately his social responsibility and role given to him as a reformist moral philosopher who will pursue the realization of righteous democratic society. Along with that, It is not too enough to criticize him sharply for such defending action. The reason is that his supporting stance for National Ethics education is brought out, by not adhering closely to the philosophical way of distancing from the dictatorial power devoid of political legitimacy and moral justification.