• 대순사상과 동아시아종교
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• 제1권1호
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• pp.39-60
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• 2021

This essay analyzes the meaning of "modern civilization" and the ways it relates to religion conceived as a "The Fellowship of Daesoon Truth (Daesoon Jinrihoe)." We take the expression "Fellowship of Truth" in the broadest sense as indicative of a human companionship with the true nature of the Real. We therefore understand the term to be practically equivalent with the concept of "religion" as connoting the ideas of bond, relationship, debt, and duty toward the Ultimate Reality, toward fellow human beings, and toward the cosmos in general. On this basis, our intent is to assess the nature and limits of the relationship between religion as a fellowship of the Truth and the tenets of modern civilization. Within this overarching perspective, the case of Daesoon Jinrihoe is particularly significant and fruitful for two sets of reasons. Firstly, this is so because Daesoon is typically branded a "new religious movement" open to modernity while it is also true that at least some of its representatives are wary of the negative implications of the modern world. Secondly, the significance of a study of Daesoon in light of the notion of religion as a "The Fellowship of the Truth" lies in that it asserts being rooted in tradition, which raises the question of its relationship with modernity.

• 철학연구
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• 제116권
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• pp.257-280
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• 2010

본 연구의 목적은 우선 일차적으로 양상논리학체계를 국어의 통사론적 구조 하에서 재구성하는 것이고, 둘째로 이를 구성주의 인식론의 관점에서 해석하는 것이다. 말하자면, 본 연구는 논리학에 대한 인식론적 해석, 즉 일종의 메타-논리학적 연구이다. 본 연구는 논리(규칙) 및 논리학적 체계는 선험적으로 우리 정신에 주어진 원리가 아니라, 인식 주관이 외적 대상들을 조작하는 행동들 중에서 반복적으로 작용하는 메커니즘들을 형식적으로 구조화하는 데서 성립한다는 것을 정당화하고자 한다. 말하자면, 논리규칙의 후험적 구성주의 논제를 정당화하고자 한다. 따라서 본 연구는 일체의 논리적 구조들을 심리학적 구조들에로 환원을 시도하는 일종의 환원주의이다. 필자가 강조하는 논리적 구성의 두 계기는 체계의 닫힘과 새로운 모순의 발견이다. 따라서 여기서는 명제계산체계 내에 있는 모순을 지적하고 이를 극복하기 위해서 양상논리가 출현하게 되었다는 것과 그럼에도 불구하고 이 체계 역시 새로운 모순을 만난다는 것을 증명하고자 한다. 결국 논리의 구성주의의 논제는 상위의 체계는 하위의 체계에 없던 새로운 제한적 속성이 등장한다는 것을 해명하는 것이 될 것이다.

• 논리연구
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• 제16권3호
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• pp.407-436
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• 2013

이 글의 목표는 직관주의적 유형론에서의 진리개념이 어떻게 이해될 수 있는지를 검토하고, 이에 의거하여 직관주의적이면서 객관적인 진리개념을 확보하는 문제에 있어서 프라위츠의 논증보다 진전된 논증을 제시하는 것이다. 이를 위해, 직관주의적 유형론에서의 명제, 유형 및 판단의 구분을 프레게의 판단이론과 비교하며 간략히 설명한 후, 직관주의적 유형론에서의 진리판단을 분석하고, 이에 의거해 증명의 존재의 확정성이 어떻게 이해될 수 있는지 밝힐 것이다. 또한 직관주의적 유형론에서 진리판단으로서의 존재판단이 어떻게 이해되어야 하는지, 특히 왜 그것이 존재양화명제가 될 수 없는지 그 이유를 밝히고, 존재판단을 생략적 판단으로 해석하는 한 견해를 비판할 것이다. 직관주의적 유형론에서의 진리개념에 관한 이 글에서의 분석은 증명의 존재의 확정성 문제와 증명의 존재의 비명제적 성격을 분명히 한 점에서 직관주의적이고 객관적인 진리개념에 대한 프라위츠의 규정보다 진전된 형태의 설명임을 밝히고, 이런 진리개념에 대한 주관적 진리개념의 옹호자들의 한 비판에 답할 것이다.

• 조형예술학연구
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• 제8권
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• pp.95-127
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• 2005

It's a matter of ontology rather than that of cognition and methodology to discuss a work of art in Gadamer's philosophy. In addition, he emphasizes the cognitive aspect of a work of art instead of comparing forms and contents of them. For that reason, he excludes aesthetic consciousness derived from Kant first and then makes away with Schiller's theory of aesthetic education. For Gadamer, the concept of truth does not mean accord or correspondence. It would rather be an encounter. This encounter is not axed on a specific time, but a continuous and historical one. Basically. a work of art guarantees this kind of an encounter. This encounter is not based on mutual agreement through an objective standard but on recognition with mutual understanding. Therefore, prejudice or tradition should be acknowledged and respected instead of being excluded. We have only to minimize difference between them through conversation. Gadamer's ontology of a work of art is based on such a ground. The function of a work of art is not only simple satisfaction of aesthetic senses but an object of interpretation, that is, a text by presenting a ground of truth through an agreement of situation. This text reveals its meaning in the situation of author-text-reader. The appearance of this meaning is nothing but the birth of truth. Symbol-allegory and classicism show how to express this kind of truth in a work of art. It is true that Gadamer's philosophical hermeneutics cannot be easily applied to interpret a concrete work of art because it just lays emphasis on the process of 'understanding' instead of a detailed analysis on an individual work. For that reason, he was criticized by some people because of this subjectivity of understanding. However, it's meaning could be changed according to the viewpoint on a work of art. There appears various structural approaches on a work of art in contemporary theory of art. Gadamer just asks the basis of such approaches instead of criticizing a specific one Therefore, a practical approach on individual work should be made separately and hermeneutics enriches the meaning of open-ending of each work of art.

• 영미문화
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• 제14권2호
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• pp.127-157
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• 2014

Among many literary isms, impressionism is often regarded as the most frank expression of personality. As a masterpiece of modernism, Ford Madox Ford's The Good Soldier is a celebration of the subjectivity which reflects the writer's experiential reality. For Madox Ford, art is not to achieve the true objectivity of human society, but to seize the momentary perception in personal life. As the beginning of modernism, Madox Ford's impressionaism was mostly devoted to give fictive life to subjective impressions. And his heroes are usually the egoless person who can absorb the intense rapidity of consciousness without any prejudice. However, the innocent mind's receptions of myriad impressions, like those of the protagonist John Dowell or his idealized version of Major Ashburnham in The Good Solidier, were described as the enjoyable yet deceptive ones in Madox Ford's works. To engrave more sold perceptive impressions into life, Madox Ford often contrasts or mixes truth with deception, life with death as he did in his real life. Speicially as the result of thick application of real-life subject matters to his writings, Madox Ford's literary works get more vivid colors and penetrating forms. Thus, his literary impressionism based upon his harsh and passionate realities overcomes the limitations of shifting moments of senses, demolishing the boundaries between what is objective and what is subjective, like post-impressionism or expressionism. Namely, as Walter Lowenfels said, Madox Ford did not follow the impossible objectivity passively, yet instead "knew how to invent the truth."

• 한국심리학회지:법
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• 제11권2호
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• pp.173-190
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• 2020

본 연구는 자서전적 암묵적 연합 검사(aIAT)를 이용하여 범죄 정보에 노출된 무고한 용의자와 유죄 용의자를 변별할 수 있는지 모의 범죄 패러다임을 통해 검증하고자 했다. 총 49명의 대학생을 유죄 집단, 무죄-범죄 정보 노출 집단, 무죄-범죄 정보 비노출 집단에 각각 무선 할당하였다. 참가자는 모의 범죄 또는 통제 과제 수행 후 용의자 색출을 위한 aIAT를 수행하였다. 유죄 및 무죄 문장과 진실 문장 간의 연합의 강도를 환산한 D 점수와 반응 시간을 통해 범죄 정보에 노출된 무고한 용의자와 유죄 용의자를 변별할 수 있는지 검증하였다. 분석 결과, 유죄 집단은 무죄-범죄 정보 노출 집단과 무죄-범죄 정보 비노출 집단보다 유의하게 높은 D 점수를 나타냈으며, 진실-무죄 조건보다 진실-유죄 조건에서 빠른 반응시간을 보였다. 이는 진실-유죄 조건의 연합이 진실-무죄 조건의 연합보다 크다는 것을 보여준다. 반면, 무죄-범죄 정보 노출 집단은 진실-유죄 조건보다 진실-무죄 조건에서 빠른 반응시간을 보였으며, 무죄-범죄 정보 비노출 집단은 두 조건 간 유의한 차이가 없는 것으로 나타났다. 이를 통해, 범죄 정보에 노출된 무고한 용의자가 유죄 집단에 비해 진실과 무죄 연합에서 빠른 반응속도를 보이는 aIAT 패턴에 따라 변별될 수 있음을 확인했다. 본 연구는 범죄 정보에 노출된 용의자를 aIAT를 활용하여 효과적으로 변별할 수 있음을 확인하였으며, 나아가 거짓말 탐지 분야에서 aIAT가 지닌 유용성과 가능성을 제안한다.

• 한국언어정보학회지:언어와정보
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• 제4권2호
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• pp.69-92
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• 2000

It is well-known that default rules require a nonmonotonic logic. Veltman proposed one dynamic theory which interprets default rules in such a way that correct inferences can be made at each information state. But his theory has some problems. First, this theory excludes the possibility that a default rule can be true of false. Second, his representation of an information state makes it difficult to interpret a default rule embedded in another sentence. Third, the notion of a frame which is introduced in the interpretation of a default rule and the adjustment of inferential expectation has a more complex structure than is necessary, In this paper, I propose a truth-conditional theory of default rules in which the meaning of a default rule is defined as a truth-condition in a possible world and which assumes a simpler structure of a frame. This makes it possible to interpret a default rule embedded in a sentence. A dynamic theory for default rules is also proposed for correct inferences based on default rules.

• 기술사
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• 제21권2호
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• pp.51-57
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• 1988

The writer has worked out his original philosophy both scientific and religious, which he calls "Knownism" The new thought states; the word "known" in "knownism" means "already well-informed in the providence" about the essence of the things, and the true state of the reality, hence the knownism, as the existence of God is set forth as a premise. The knownism is a philosophy unified reasonably the science and the faith into one, for the humans can perceive and realize the essence and the true state, and authorize the truth transcending the experience by the scientific method. The new thought of the knownism is a bridge-building between the natural science and the religious faith. The idea explains that the life is the process to pursue the essence of the things and the god, and the truth is immanent in the original nature of things and in God′s sphere. This thought is a philorophy of possibility to solve the paradigms-to-be such as thinking, faith experience, and supernatural power, so that it presents a vision in the human life as a profitable religious science philosophy. The knownism is much different from agnosticism, skepticism, empiricism, and agnosticism. The grace of God may be detected differently from the supernatural power. The new dark clouds overspread abruptly the summer sky are not new ones but originally derived frosm worn-out water drops. Thus those are called the old clouds. The Korean word "known"(노운) of which pronunciation is same with the English "known" means the old clouds, hence also the name, Knownism. The root of the new clouds is detectable from the preserved old clouds. The old clouds symbolized in the paper indicate the essence and the principles of the things and the fittest, or the key for the solution of the problem in the epistemology, believing that everything has its own, proper nature, the writer sums up his theory by insisting that the humans have to find out the "old clouds" or the "known" in knownism to live eternally either in this world or in other dimensions, though the human beings are transformed into the other phases of life. The writer proclaims through the ideas for the United Nations to fortify the Confederate System of World Nations in order to ensure the world peace and the future of the humans.

• 대한한의정보학회지
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• 제16권2호
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• pp.9-49
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• 2010

Byun Jeung Ok Ham, written by Jin Sa Tak is composed of four books. This book is estimated of being written after A.D 1688 and composed of internal medicine, obstetrics and gynecology, ophthalmology, dental surgery and so on, total 36 parts of clinical medicine. This is the last book of that four studying about definition on true and false of 15 diseases. 15 subjects follow, tumo, heat, faint, hematemesis and nosebleeding, insanity, great vomiting, great diarrhea, great thirst, scrotal hernea, uterus attacked by heat, dysentery, congestion, great swelling, malaria, attack by cold. This treatise is the last book of four which deals with jin ga translating into korean and studying about medical theories. In every parts, author's unique clinical theory appears affluently and in that periods his study developed a lot in those days' medical methods. The first book deals with eum yang. second book is weakness and strongness, third upper and low, fourth truth and untruth. First book, Jin Sa Tak says studying on eum yang is oriental medical basic theory and on incurable diseases or chronic symptoms, doctor must go back to that eumyang demonstration after can cure patients. Second parts are on weakness and strongness demonstration, that weakness is weakness of patients' energy and strongness is prosperous condition of diseases' attack. Third parts are on upper and low, that upper is upper parts of human body of painful parts and low is human low parts of pain, that is parts of under waist. And this treaties fourth parts are truth and untruth, true symptoms and untrue symptoms, that is the real reaction of human condition and the other way. Every prescriptions are author's creations. This book provides new viewpoints which surpasses original ancient medical theories. Author suggests new opinions about chronic and incurable diseases.

• 인지과학
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• 제27권3호
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• pp.469-499
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• 2016

본 논문에서는 한국어의 통사적 부정문(예를 들면, 침대는/시계는 가구에 속한다/속하지 않는다)과 어휘적 부정문(예를 들면, 호랑이는/나비는 꼬리가 있다/없다)을 이용하여 부정어 처리의 인지신경기제를 확인하고 부정문 처리의 언어 보편적/특수적 기제를 밝히기 위한 진리치 판단과제 및 ERP(Event-related potentials) 실험연구를 진행하였다. 총 23명의 피험자가 전체 실험에 참여하였고 이들 중 15명의 뇌파 반응 데이터를 ERP 분석을 위하여 사용하였다. 실험 결과, 진리치 판단과제에 있어서는 영어를 이용한 선행연구들과 동일하게 긍정-참 >긍정-거짓>부정-거짓>부정-참의 순서를 확인할 수 있었다(높은 정확도, 짧은 반응 시간 순서). 그러나 ERP 결과에서는 선행 연구와는 다른 몇 가지 점을 발견하였다. 우선 어휘적 부정문의 경우 이른 시간 구간(250-350ms)에서의 N400효과를 확인할 수 있었지만 긍정문과 부정문을 아우르는 진리치 요인의 주 효과는 나타나지 않았다. 그러나 통사적 부정문의 경우 부정-참에 비하여 부정 거짓문장에서 P600 효과를 발견하였다. 이러한 결과는 표층적으로 나타나는 부정의 형태 및 위치와 같은 언어 특수적 요인에 대한 처리 전략은 각 언어별, 부정 종류별로 달라질 수 있지만 부정 처리의 결과로 얻어지는 문장의 최종 표상 및 이에 대한 진리치 판단의 기제는 언어 및 부정어 종류의 영향을 받지 않는 보편적인 특성을 지닌다는 것을 보여준다.