• Journal of Korean Philosophical Society
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• v.137
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• pp.323-356
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• 2016

The present study examines Nietzsche's critique of Schopenhauer with regard to the problem of morality and the basis thereof. Schopenhauer's philosophy that each written life as objectification of the will, had an important impact on the early development of Nietzsche's philosophy. But nevertheless Nietzsche criticized Schopenhauer because he denies life in the value of earthly life. Schopenhauer asserts that life is a painful matter because the blind govern all life, and pushes. But unlike Nietzsche, Schopenhauer buoyed the meaning of life, which increases again with the will to power and carry out. Of course there is some resemblance between Schopenhauer and Nietzsche, namely equiprimordiality as both distance themselves from the traditional philosophy that characterizes the man as a rational being and understands. They both destruct the idea of philosophy as a science, and try together to build another philosophical horizon. But in terms of interpretations of life and morals, they have taken different paths. According to Schopenhauer, our life is ultimately sad and agonizing. To overcome this situation, we must deny the will to live and renounce it absolutely. He believes that the moral can eliminate the displacement of the blind will to live and overcome. But in comparison, Nietzsche claims that morality or any moral act is always driven out of resentment. But this resentment is nothing more than a revenge or retribution, which was invented by the weakness. But according to Nietzsche, the feeling of resentment clear will to live. The present paper examines whether Nietzsche's moral critique of Schopenhauer is possible and if so, such a moral critique of Nietzsche can be performed.

• Journal of Korean Philosophical Society
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• v.145
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• pp.143-165
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• 2018

This paper aims to describe the past character of art through Gadamer's interpretation of "End of the Art" thesis of Hegel. His interpretation also reveals that new art can demand a validity as a way of self-understanding that the art understands itself from its past. Hegel declared the end of art in his philosophical system. From Gadamer's perspective, it means that art has past character in the horizon of modern christianity-humanistic self-evidence (II). Then art understands itself as the past and demands its own validity. Gadamer sees that art cannot require common self-evidence which is clearly and universally understood by all in an age of "the end of self-evidence." And according to him, this requirement shows up in the phenomenon of anti-art in post-modernism(III). From his standpoint it is about time to demand new validity of art again and this requirement could be complied through hermeneutical self-understanding. Art exists as a self-understanding artwork in the cycle of understanding in which art understands itself as an understood past. As a play is played by players, artwork exists as participating spectators. This artwork does not demand a common understanding but exists through various understandings of spectators(IV).

• Journal of Korean Philosophical Society
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• v.145
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• pp.217-244
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• 2018

This paper reviews how $J{\ddot{u}}rgen$ Moltmann embraces and transforms the philosophy of Ernst Bloch. For what are the hopes of the two thinkers who presuppose opposing worldviews? This question will provide a good opportunity to look at how different religious types, based on different worldviews in modern philosophy of religion, can understand and communicate with one another. Ernst Bloch was a philosopher who originally interpreted Judeo-Christian thought through Marxism and Persian Dualism and helped to carry out the intrinsic criticism of the doctrine of Christian eschatology by developing atheism of Christianity into a philosophy of hope. Bloch and Moltmann deal with the concepts of future, humanity, nation, and hope in the eschatological horizon, but their worldviews are so different. For example, the connection between the Beginning and Ending, Disjunction or Continuation, the Core of Existence and Resurrection, Messianism and Marxism, Atheism and Theism, Persian Dualism and Judeo-Christian Monotheism. Therefore, a one-sided interpretation that ignores worldview differences in the hopes of these two thinkers should be avoided. Moltmann actively embraced the Messianism of the Jewish thinker, Bloch, by excluding Marxism, made the spectrum of broad-minded horizons diminished in the union of Messianism and Marxism. Moltmann replaced the utopian possibilities of matter in the Ontology of Not-Yet-Being, with the resurrection of Christ, who was crucified, and with the God of Creation and the God of Exodus. By overthrowing the position of atheism in Christianity, which was very important for Bloch, with the system of Trinitarian Monotheism, it resulted in the disconnection and conflict between the Old Testament and the New Testament, especially the ignorance of the tension between God the Lord and Jesus Christ.

• Journal of Korean Philosophical Society
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• v.105
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• pp.423-460
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• 2008

Les positions qu'essait d'expliquer les $probl{\grave{e}}mes$ divers ${\grave{a}}$ propos de la $sexualit{\acute{e}}$, faisaient ressortir les points biologiques des actions $d^{\prime}{\hat{e}}tre$ humain par ${\acute{e}}volutionnisme$ plutot qu'explique les $probl{\grave{e}}mes$ de la nature humaine, $d{\acute{e}}sirs$ sexuelles, par les $sci{\acute{e}}t{\grave{e}}s$, les cultures et les'institutions. En face des questions des $possibilit{\acute{e}}s$ d'explications biologiques sur toutes les actions sexuelles, ils sont $plac{\acute{e}}s$ en crise. Le fait que $l^{\prime}{\hat{e}}tre$ humain est un'etre historique, n'implique pas ce qu'il est evolutionnaire. Pour cette raison, c'est difficile qu'on accepte le determisme biologique, $l^{\prime}{\acute{e}}volutionnisme$, sans conditions. En opposition avec cettes $id{\acute{e}}es$, Michel Foucault voudrait insister sur le fait de penser au sexe comme les $r{\acute{e}}sultats$ des productions sociologiques, politiques. Selon Foucault, la $sexualit{\acute{e}}$ n'est pas $donn{\acute{e}}$ de la nature que le pouvoir essaierait de mater, ou un domaine obscure que le savoir tendrait de $d{\acute{e}}voiler$, mais une sorte de dispositif historique. Donc, dans cet article, j'essaie d'examiner les processus, les differences, et les $probl{\grave{e}}mes$ entre les deux positions, puis je considere les limites philosophiques, des deux argumentations, et ses implications philosophique. Cela permet d'approcher ${\grave{a}}$ l'horizon divers du discours sexuelles de la $compr{\acute{e}}hension$.

• Korean Journal of Optics and Photonics
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• v.26 no.2
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• pp.88-97
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• 2015

An omnidirectional optical system can be described as a special optical system that images in real time a panoramic image with an azimuthal angle of $360^{\circ}$ and the altitude angle corresponding to the upper and lower fields of view from the horizon line. In this paper, for easy fabrication and compact size, we designed and fabricated a catadioptric omnidirectional optical system consisting of the mirror part of a spherical mirror with a central hole (that is, obscuration), a plane mirror, the imaging lens part of 3 single spherical lenses, and a spherical doublet in the visible light spectrum. We evaluated its image performance by measuring the cut-off spatial frequency using automobile license plates, and the vertical field of view using an ISO 12233 chart. We achieved a catadioptric omnidirectional optical system with vertical field of view from $+53^{\circ}$ to $-17^{\circ}$ and an azimuthal angle of $360^{\circ}$. This optical system cleaniy imaged letters on a car's front license plate at the object distance of 3 meters, which corresponds to a cut-off spatial frequency of 135 lp/mm.

• Korean Journal of Soil Science and Fertilizer
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• v.43 no.6
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• pp.1024-1034
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• 2010

In order to select the demonstration farm site for agricultural investment by Korean fund, 14 sites were investigated by soil morphological characteristics and were evaluated by rating method in the Oudomxai province of Laos. Land evaluation was carried out by using eight factors, such as site accessibility, soil erosion susceptibility, easiness of farm mechanization, irrigation water obtainability, suitability of soil physical and chemical properties for crop growth, cost for establishment of farm foundation and land obtainability. In addition, one site to have been highly ranked was soil physico-chemically studied for farm planning. The site of heavy clayey soil has hydraulic conductivity of 26.27~40.64 cm $day^{-1}$, organic content of lower than 14 g $kg^{-1}$, available phosphate content of lower than 3 mg $kg^{-1}$, exchangeable cations of lower than 0.38, 11 and 3.1 cmolc $kg^{-1}$ in K, Ca and Mg, respectively. Major important limitations for establishment of demonstration farm were concluded as heavy soil-texture, high soil erodibility, low organic matter and phosphate contents, and insufficient irrigation water in the Oudomxai province of Laos.

• Cross-Cultural Studies
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• v.47
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• pp.261-289
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• 2017

This article is a follow-up on the concept of philosopher/writer and its transformation in the Age of Enlightenment - 1. the dictionary meaning of the term 'philosopher/writer' and the origins of 'literary fields' of the Enlightenment era. In this article, we analyzed changes in the literary field in the late $17^{th}$ century after the expansion of the publishing market. We examined the conflict surrounding philosophers' identifying between modern and traditional philosophers. We have validated that the formation of new readers has made traditional philosophers more sensitive to the 'horizon of expectations' of readers. Some biographical works are also one of our concern. By the end of the $17^{th}$ century, philosophers and writers suddenly became objects of biographical works unlike in the past. Through our research, we found that readers have sought the arrival of a new hero, a great philosopher or a great writer, that will lead a new era, and due to this anticipation, it has led to the publication of biographical works. In this process, we have revealed conceptual changes about authors, writers, philosophers, and so on. In the next article, we will continue advanced discussion on the concept of philosopher/writer.

• Journal of The Korean Association For Science Education
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• v.39 no.2
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• pp.263-277
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• 2019

This study analyzed the current use of science-related test tools in affective area in Korean academic journals for the last 30 years since 1989 and the cases of modification of the original tools related to the tools. This provides practical information on the development and improvement of test tools in the future and offers the basis for developing valid test tools. The study was conducted in two stages. We analyzed the status of 88 domestic science education researches dealing with testing tools related affective characteristics and 57 domestic and foreign resource tools referenced by them. After that, we compared the characteristics of the five cases in which the original tool was revised and the concrete item correction examples. The results were analyzed as follows: topics that have emerged continuously or that have recently begun to appear in domestic research, the research situations according to their purpose and measurement methods used by the tool, and use state of original tools. The background and key points of revision were analyzed for the five tools, TOSRA, SAI, PISA items, STEBI-A/B, SMQ, whose revision process were disclosed. In addition, the changes of the items were analyzed by comparing the four test items with the questions before and after the revision. As a result of item analysis, item improvement was proceeding in the direction of enhancing readability, clarifying meaning, and changing items according to change of sub constructs. The implications of this study are as follows: notes on interpreting the results obtained from the tool with multiple mixed constructs, the possibility of the testing tool that broadens the horizon of the research, error recognition in the subjective self-report, and notes when applying test tools from other disciplines to science.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.1
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• pp.379-384
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• 2021

Despite the numerous graduates being produced in practical music and history, which have not been shorter than 30 years, the employment of students remains an unsolvable task. Most graduates are employed by private institutes as music instructors or got involved in band activities, which are non-regular work and not stable. The rapid development of K-pop along with national strength has changed our lives as well. As a result, the cultural and artistic fields, which were previously recognized only as luxury, have rapidly become popular. In the form of learning, internalized and experiencing, not just watching has a huge impact on improving the quality of our lives. This is reflected in national policies including the operation of cultural arts, education programs in elementary, middle, and high schools, and art programs designed to improve the welfare of residents at local community centers. It is time to expand its job-horizon to the relevant fields, and thus focus on promoting programs related to obtaining certificates to help our students find jobs. In addition, the government should create a course for music teacher certification in the field of practical music that differs from the current music teacher certification of secondary schools. It is very urgent to establish the teaching course in four-year universities or graduate schools of practical music education.

• The Journal of Korean Philosophical History
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• no.32
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• pp.371-394
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• 2011

Buddhism have affected Korea traditional education very much. Sam Guk Yu Sa is a book which includes the public disposition grounded on world view of Buddhism. In the wide scope, the public disposition relates to their cultivating education. This paper reviewed cultivating education grounded on John Dewey "experience-learning" model about the Buddhistic public disposition appearing in Sam Guk Yu Sa. "Meaning-experience" as "adult-becoming" appearing in Sam Guk Yu Sa shows a strong characteristic of cultivating education when we see on a creative horizon in the Buddhistic world. Dewey-Deleuze's cultivating education which modernizes the theory of John Dewey meets at the place of the public disposition and three fables of Sam Guk Yu Sa grounded on the Buddhistic world. This could open possibility to interpret the cultivating theory of Korea traditional thought and western educational theory with interdigitation. Fables of Sam Guk Yu Sa dealt with growth and maturity of the public from Buddhist monk to folk wishes to achieve Bulgukto(佛國土; the land with Buddha) through the process of cultivating education which leads to "impulse-observation-knowledge-determination." In these series of process for "adult-becoming," life itself possesses characteristic of cultivating theory. In this respect, fables of Sam Guk Yu Sa shows Korea traditional cultivating theory and can be a role of a discourse book for cultivating educational theory which could relate to western educational theory.