• Journal of Korean Philosophical Society
• /
• v.152
• /
• pp.59-79
• /
• 2019

The main purpose of this paper is to critically examine the intractable problems of Peirce's notion of 'symbol' as a higher and perfect mode of sign, and present a more appropriate account of the higher status of symbol from an experientialist perspective. Peirce distinguished between icon, index, and symbol, and suggested symbol to be a higher mode of sign, in that it additionally requires "interpretation." Within Peirce's picture, the matter of interpretation is to be explained in terms of "interpretant," while icon or index are not. However, Peirce's conception of "interpretant" itself remains fraught with intractable opacities, thereby leaving the nature of symbol in a misty conundrum. Drawing largely on the experientialist account of the nature and structure of symbolic experience, I try to explicate the complexity of symbol in terms of "the symbolic mapping." According to experientialism, our experience consists of two levels, i.e., physical and symbolic. Physical experience can be extended to symbolic level largely by means of "symbolic mapping," and yet is strongly constrained by physical experience. Symbolic mapping is the way in which we map part of certain physical experience onto some other area, thereby understanding the other area in terms of the mapped part of the physical experience. According to this account, all the signs, icon, index, and symbol a la Peirce, are constructed by way of symbolic mapping. While icon and index are constructed by mapping physical level experience onto some signifier(i.e. Peirce's "representamen"), symbol is constructed by mapping abstract level experience onto some signifier. Considering the experientialist account that abstract level of experience is constructed by way of symbolic mapping of physical level of experience, the symbolic mapping of abstract level of experience onto some other area is a secondary one. Thus, symbol, being constructed by way of secondary or more times mapping, becomes a higher level sign. This analysis is based on the idea that explaining the nature of sign is a matter of explaining that symbolic experience, leaving behind Peirce's realist conception of sign as a matter of an event or state of affairs out there. In conclusion, I suggest that this analysis will open up new possibilities for a more appropriate account of the nature of signs, beyond Peirce's complicated riddles.

• The Journal of Korean Philosophical History
• /
• no.31
• /
• pp.87-111
• /
• 2011

In moral instruction, one of the important purposes is cultivate students' meaningful moral knowing. To obtain this purpose, generally systems approach has been adopted and used in moral instruction. Systems approach has emphasized efficient designs which do not occur incidental learning that does not contribute to obtain learning objectives. However, moral meaning may occur to the subject of knowing, then occurrence of coincidence can not be excluded. If we approach to moral instruction with operative and engineering ways, we may convey the learning object but it won't be received meaningfully. Because of such problem, moral instruction has been required an alternative perspective contrary to the systems approach. Above all we need to reconsider the logic of explanation based on the systems approach. Because the moral instruction is understood that it is a systematic and operative act according to the logic of explanation. According to the logic of explanation, education is an act that conveys the teachers' knowledge to students who have inferior knowledge to teachers'. During this process, students' interpretation has been overlooked. In moral instruction, the teachers' interpretation of moral meaning can occur and extend by students' interpretation. When we understand moral instruction as the course of alliance between interpretation, it could be stood out that teaching as a symbol, constitution of teaching text as a vacuum, learning as a coincidence. When we stand out these aspects, the moral instruction could be understand as a poetic act. And based on such understanding, we can abstract specific resemblances between the poetic act and the moral instruction. There are semantic invariants and semantic variants in the teaching text of moral instruction. The semantic variants premise uncertainty. The limitation, that is, semantic invariants and the openness which is possible within semantic variants are changed to the moral instruction by students' response. It is essential that a selective attention as esthetic transaction that could be changed from text to poet. Like this, we need to take notice of instructive aspects not to means for reaching learning objectives but to act for being possible disinterested experiential learning.

• Journal of The Korean Association For Science Education
• /
• v.27 no.7
• /
• pp.663-675
• /
• 2007

Chemical reactions in cells are so complicated and abstract that students have difficulty in understanding them. In this study, classes with the application of systematic analogies used at the interpretation of experimental results were taught to 10th-grade students in order to help them to understand the concept of enzymes, which play an important role in chemical reactions in cells. Effects of the classes on their understanding of the concept of enzymes and the role of systematic analogies were analyzed. The gap of understanding between the test group and the control group was significant at 0.05, indicating that systematic analogies are effective for students' understanding of the concept of enzymes. Looking into the concept of enzymes by individual element, the effect of systematic analogies was shown to be large for equilibrium-like processes, such as the enzyme structure change caused by temperature and pH; and the continuous and random actions of enzymes, which students have difficulty in understanding. For these processes, systematic analogies played a positive role in improving their conceptual status. The visualizations and familiarity of analogs increased their intelligibility regarding the concept of enzyme. Also, the systematic analogies increases their plausibility by helping to connect phenomena, taking place in the enzyme reaction experiments, with scientific concepts as scaffold. Accordingly, it was possible to explain experimental results as scientific concepts in a consistent manner. In addition, analogies familiar to students played a positive role from the affective perspective by promoting students' interest and helping them to approach hard scientific concepts.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.415-443
• /
• 2012

The moral instruction expresses and conveys a abstract objects so called moral. And it pursues occurrence of moral meaning contained a emotion. In these respects, there is a resemblance between moral instruction and artistic symbolic language. Meanwhile, the poetry are a typical form of artistic symbolic language, and especially poetic symbolism is a representative and possible way that expresses accepting a meaning of abstract objects. Then a moral instruction needs to be poetic symbolism. The poetic symbolism that a moral instruction intends to resemble is a linguistic expression, but at the same time that is a expression beyond a linguistic limitation for conveying the metaphysical meaning. For this, the poetic symbolism reveals visible and concrete vehicles that imply invisible and metaphysical tenor. At this point, poetic symbolism is characterized with sameness, implicitness, polysemy, context, allness. The poetic symbolism having these characters appears personal symbol of poet as combined with creative imagination, and is experienced poetic meaning as combined with creative imagination of reader. The moral instruction as a poetic symbolism offers learning experience similar to poetic experience. The moral instruction as a poetic symbolism would be constructed not a logical or prosaic explain but symbolic form that can draw various moral meaning. For this construction, first, we might find a symbolic media for materialization of teaching contents. Second, moral teaching should be constructed to be searching moral meaning of symbolic media. Third, moral teaching should be constructed to be interpreting moral meaning of symbolic media. When teacher can construct moral instruction as possible as similar to poetic symbolism, student can learn moral meaning combined with emotion through their response and interpretation to the teaching. It is very similar to good poem that is sympathized and accommodated poet's theme by reader.

• Archives of design research
• /
• v.16 no.2
• /
• pp.243-254
• /
• 2003

This research, we will begin our analysis of the types of research example of designers by the linguistic studies of products form. Specially, we had a mind to generate the linguistic concept of products form by the linguistic relations between tools and thinking, and analysed how activate the roles of form language in linguistic and non-linguistic areas. We understood the relations of design process about idea generation, same means of interpretation of form and the generation of form concept, by using of the roles of form language made in design process. We showed the research examples of Enzo Mari and the origins of form language in view point of design history. Also, we classified the form linguistic concerns of designers and scholars interested in design areas by dividing various factors in view point of language. Finally, through the process of this classification, the researches of form language call for further study, as more the examples of detailed design practises and the individualized form language of products than systematic researches and abstract theories about products, and emphasized this viewpoint, we suggest a going-on research theme, the individualized products' differences of form language and concerns viewpoint of inter-culture, the concept generation of form language of products can be inter-coexistent.

• Korean Institute of Interior Design Journal
• /
• v.14 no.5 s.52
• /
• pp.98-105
• /
• 2005

Through advanced computer technology, our physical environment became a flexible and liquid space that is a multi-functional space structure, hetero-alliance, formless, interactivity. We attempt to interpretate Deleuze's Other geometry as a space designer. Hence first, the aim of this study is to define the meaning of the Other and Other geometry. Second, to extract keywords out of the Other geometry to analyze the work. Third, to analyze the work using the space formative languages(blob, blurring, distortion, folding, layering, lightness, nesting, repetition, shear, transparency, twisting, unfolding, warping, waving, and weaving). The 13 works were selected which have been issued after year 2000 with the focus on liquid space studies. The methods of this study are literature research and contents analysis. The results of the analysis were as follows. First, the source is the Other who is a hidden potentials in the surrounding environment, and this source has the capability of making it part of reality anytime. Other geometry means it is a theory that is comprised of various lines that with the kind of experiences that one has in life. Second, the key words that were extracted from the theory of Deleuze's Other geometry were of (1)hetero-alliance(reflected in a sculptured shape or a fluid abstract form), (2)dis-form(by speculating the user's movements, and combining space elements with external forces), (3)interactivity (information was exchanged real time between the user and his environment where the space took on a sensory institution). Finally, after studying the works using the space formative languages, we found that blob, warping, waving were used externally, and repetition, warping and waving for mostly used internally.

• Journal of architectural history
• /
• v.7 no.4 s.17
• /
• pp.29-47
• /
• 1998

The aim of this study is to understand the original methods of architectural composition in F. L. Wright's works, For this purpose, the principal thoughts based on his organic architecture was examined over all others, and the results of this study are as follows. 1. F. L. Wright knew Taoist Philosophy, especially Lao-tzu's thought about space based on traditional oriental arts included traditional japanese arts by his superior intuition. this is similar to Froebel Thought in the principal theory, that is, his own unique field of abstract architectural education with three-dimensional geometry learned through Froebel Gifts. 2. Space is reality ; such Lao-tzu's thought, reversed the sense of values, influenced F. L. Wright's way to accomplish his own continuous space. that is to say, he attempted taking precedence of spatial organization by the unit of three-dimensional module made the substance, Froebel Blocks (3, 4, 5, 6 Gifts) into non-substance, and trying to do the methods of continuous liberal composition in architecture. which is his original accomplishment, namely his mentioned 'democratic' because of judging the space and the mold of architecture as individualities. 3. F. L. Wright treated the space as a positive entity, so that he created his own architecture organically combined with spaces and forms. : This was the result that he comprehended both formative, physical worth in West and spatial, non-physical worth in East as equivalence. It is understood that F. L. Wright's works combined with East and West are the significance of his architecture and the progress of true internationalities and modernization in modern architecture. 4. From the analyses of his works, we knew the fact that F. L. Wright's architecture, especially in the spatial organization were performed by the reasonable methods with geometric system of Froebel Gifts. In the observation of our fundamental way of thinking on his architecture, this study shows the necessity to let us get out of preconceptions and conclusions that the organic architecture is mysterious and difficult, but to systematize and put his organic methods to practical use.

• Communications of Mathematical Education
• /
• v.32 no.3
• /
• pp.297-314
• /
• 2018

This article aims at providing implication for teacher preparation program through interpreting pre-service teachers' knowledge by using Shulman-Fischbein framework. Shulman-Fischbein framework combines two dimensions (SMK and PCK) from Shulman with three components of mathematical knowledge (algorithmic, formal, and intuitive) from Fischbein, which results in six cells about teachers' knowledge (mathematical algorithmic-, formal-, intuitive- SMK and mathematical algorithmic-, formal-, intuitive- PCK). To accomplish the purpose, five pre-service teachers participated in this research and they performed a series of tasks that were designed to investigate their SMK and PCK with regard to students' misconception in the area of geometry. The analysis revealed that pre-service teachers had fairly strong SMK in that they could solve the problems of tasks and suggest prerequisite knowledge to solve the problems. They tended to emphasize formal aspect of mathematics, especially logic, mathematical rigor, rather than algorithmic and intuitive knowledge. When they analyzed students' misconception, pre-service teachers did not deeply consider the levels of students' thinking in that they asked 4-6 grade students to show abstract and formal thinking. When they suggested instructional strategies to correct students' misconception, pre-service teachers provided superficial answers. In order to enhance their knowledge of students, these findings imply that pre-service teachers need to be provided with opportunity to investigate students' conception and misconception.

• The Journal of the Korea Contents Association
• /
• v.11 no.8
• /
• pp.134-141
• /
• 2011

This study attempts interpretation of the elements of transcendental fantasy appeared in animation. It is about the characteristics of the different spaces from the reality appeared in animation created out of imagination. In regard to the reason why such aspects of fantasy elements appeared in the whole work appear, it presents the three structures including divisional, fantasy and comprehensive structures and characteristics of spatial images of imagination presented in Gilbert Durand's "Les Strutures anthropologiques de l'Imaginaire", through visual nature, depth, and maldistribution. Thus, this study examines the elements in animation . Transcendental fantasy elements give abstract concepts to certain images as it specifically describes them in reality. The fantasy elements operate when it is viewed through the sensibility of the characters. This study attempts to closely approach the issues on how fantasy elements operate in animation.

• Journal of Korean Medical classics
• /
• v.20 no.4
• /
• pp.187-210
• /
• 2007

Dunong(鈍翁), Yun-Ji had born by a concubine, and his dream didn't come true for the restraint of his social position, so he tried to train younger men. His writings still remain 4 volumes of "Dunongyeonsocheonjimundap" and "Dunongdongmongmundap(鈍翁童蒙問答)", which may be called its primer. "Dunongyeonsocheonjimundap" is written in question-and-answer form between Chal-Hye-Ja(察慧子) who has a meager knowledge and Sim-Gyeong-Ong(心耕翁) who search for the truth. It is progressed from the law of nature to human's cultivation of the mind so as to reconfirm the recognition of the unity between the heaven and human beings and lead the interpretation and practice of the metaphysical proposition. It is characterized by making use of metrical compositions to induce plain tone of argument. "Dunongdongmongmundap", whereas, uses archaic writings to describe natural science including astronomy to the beginners. Dunong's scholarship is characterized by these: He explained the metaphysical propositions by approaching usual things including oriental medicine practically; He comprised the Confucian concepts intensively to examine the Oriental studies closely; He groped for the outlooks on the world of taking serious view of human being or human body. And his medical thought is characterized by these: He attached importance to the theory of viscera and bowels based on yin-yang and five phase theory; He suggested the concrete yin-yang theory with a viewpoint of qi-blood theory; He considered the concept of 'six' only as mutual rooting of yin and yang and five visceras and six vowels, and denied the traditional six qi concepts; He explained the ghost theories of the metaphysics based on the yin-yang theory to analogize points of sameness between the oriental medicine and the metaphysics; He emphasized restore yang theory. Therefore, we can say that he regarded the human body as small heaven-earth and grafted the abstract propositions into the actuals so as to put the metaphysical propositions in practice.