• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.10
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• pp.79-85
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• 2016

This research aimed at investigating the implications of the view of human beings of Heidegger's 'Da-Sein' on the establishment of the school educational objective. The traditional western view of human beings is a rational human one. Hume criticized such a rational human view already through his unique (naturalistic) view, which is a treatise of passion. However, Hume's emotional human view still remained a functional human view, which is essentially the same as the rational human view. Nevertheless, Heidegger intended to depart from the functional human view through his existential human view, suggesting a new concept of 'Da-Sein'. 'Da-Sein' is an alternative term that Heidegger created to replace the term, human, in order to dissolve the prejudice, 'animal rationale', inherent in this term. 'Da-Sein' has three characteristics, i.e. Existenzialit, Jemeinigkeit, and 'In-der-Welt-sein'. These three characteristics of 'Da-Sein' have the following implications for the establishment of the school educational objective First, the school educational objective should be stated in terms that have significance for the students and help them to continuously develop their self. Second, the school educational objective should be realized by the students in various ways. Third, the school educational objective should include a sense of universality that can be shared by the students. The current change of the school educational objective in some schools which is based on the students' happiness has an aspect related to the significance of 'Da-Sein'. The establishment of the school educational objective based on Heidegger's 'Da-Sein' could open the way to education that considers the true existence characteristics of human beings.

• Journal of English Language & Literature
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• v.58 no.4
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• pp.655-678
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• 2012

Doris Lessing, who considers science and technology as instruments of capitalism, deals with the theme of 'biological evolution' in The Sirian Experiments, the third book in the Canopus in Argos: Archives series. One of her themes that repeats throughout is that of 'spiritual evolution,' and in The Four-Gated City she even used 'biological evolution' as its metaphor. This paper analyzes The Sirian Experiments using scientific knowledge such as the concept of 'biological evolution' from Charles Darwin's evolution theory and Edward O. Wilson's sociobiology. Lessing concludes that while 'biological evolution' not accompanied with 'spiritual evolution' puts humans in existential problems and mental breakdown, the one in equilibrium with the other can bring social and political revolution. Lessing's concept of 'spiritual evolution' is basically a product of her holistic view and her own philosophical view that human evolution is a necessary process following the Universal Order, which shows that she is influenced by Sufism. The basic tenet in Sufi philosophy is to achieve equilibrium between the rational and non-rational modes of consciousness. Lessing incorporates her rational and irrational ideas into The Sirian Experiments to make a field for confluence where the biological, the sociological, and the spiritual thinking converge.

• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 1998.11a
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• pp.127-132
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• 1998

It seems that most of the studies so far on emotion has focussed on the static view of the emotion. That is, they have mainly discussed about how to design the shape of the system in favor of human's inherant emotion. In this paper, the dynamic view of the :emotion based on the behaviors of the system is studied. We suggested a model(called PE model) for dealing emotion. The system based on PE model consists of potential modules each of which is autonomous, selfish and rational enough. The global goal of the system is obtained by allowing influential power among potential modules. We could show that a system in dynamic environment may have some type of its own emotion by using PE model.

• Journal of the Korean Society of Costume
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• v.61 no.1
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• pp.124-131
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• 2011

Modernity is commonly defined as a reflection of the features of modern society based on the historical experience of the West. As such, modernity includes involvement with political, economic, and social changes, a changing world-view, and changing trends in equality, gender roles, a desire for "the new," consumption, distribution based on mass production, and rational reform in fashion and dress. First and foremost, however, modernity in costume has been driven by the functional requirements of industrial capitalism. But while modernity has popularly been regarded as some sort of universal standard, in fact the West and the other societies have vastly different, unique, and particular experiences with their own respective histories of modernization. For this reason, cultural changes in the modernization process should be-indeed, must be-analyzed in the context of a country's own unique historical and cultural circumstances, rather than through the prism or strict adaptation of generalized Western concepts of modernization. Moreover, a "periodization" of the modernization of fashion and dress can be established by examining the characteristics of modernity in costume.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.61-94
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• 2018

The aim of this research is to examine the main concepts of human beings established by the saints and wise men in the Perennial Philosophy, and to reveal that the human view of Perennial Philosophy is consistent with the view of human beings of Daesoon Thought. In addition, Kant, who synthesizes Western modern philosophy, also sets out the ultimate goal of his philosophy of identifying human beings, wherein Kant asks what human beings are. The view of human beings in the Daesoon Thought reveals one kind of answer that can be given to Kant's anthropological question. If we compare this idea with that of the Western world (a Kantian view of humanity) based on this Perennial Philosophy, the characteristics of Daesoon Thought can be revealed clearly. Kant set the ultimate goal of his philosophy to answer the question, "What is man?" With regards to this, he posits four questions: 1) What can I know? 2) What should I do? 3) What can I hope for? 4) What are human beings? And Kant says that the fourth question (related to anthropology) involves three other questions. However, he does not offer up his own definition of human existence anywhere in his works. He regarded humans as being rational, and he did not think that humans had any special cognitive ability to intuit into humanity itself. In the end, Kant leaves the human being as a sort of unknown entity. On the other hand, The concept of humanity in Daesoon Thought (Perennial Philosophy) can provide a straightforward answer to Kant's question. This possible is because human beings in Daesoon Thought are not seen as different from the Dao (道) or deities (神), which can be called the essence of ultimate reality. From the perspective of Daesoon Thought, humans have divine cognitive abilities. In Perennial Philosophy, this could be the best way to simultaneously lead the object of mind and cognition to the divine Ground. Humans have special cognitive or perceptual abilities. The ultimate identity of every person is God. The realization of the divine being by finding one's true nature as a human being (the self) and the essence of the enlightenment of those who have shown this special intellectual intuition through training are both outcomes found at the core of perennial philosophy. These can be expressed clearly and obviously through the essence of Daesoon Thought.

• Journal of The Korean Association For Science Education
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• v.14 no.3
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• pp.379-392
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• 1994

One of the historical origins of the modern science education was investigated in this paper. From the view point of the pansophistic educational philosophy which emphasized "man should teach completely all things to all mankind(Omnes, Omnia, omnino)", J.A.Comenius proposed in his book "Didactica magna"(1658) that 'physica' should be learned as one of the most important school subjects. He suggested the completion of human being as a wholeness of the universe could be achieved through the physics teaching. His ideas of science education was, however, directed not to the 'rational konwledge' about the natural world, but to the 'divine wisdom'. His main thoughts and influences on science education can be summarized as follows: 1) The human being as a God's image should know the divinely created nature, because the invisible God's existence can be sensorially recognized in the nature. 2) Physics or science should be regarded as more important objects than verbal learning in general school education. 3) The cognitive union between the words('representative' or 'das Dargestellte') and things('presentative' or 'das Dargebotene') can be achieved through the objects lesson ('Anschauungsunterricht') 4) The realistic and sensor-cognitive learning theory of the object lesson is yet very important especially in the science education of elementary school, even though the inquiry learning process has became more important in the last years. 5) The religious aspect of his idea could not satisfy the social needs of industrialization and the development of professonal technics in the 18 to 19th century.

• Journal of the Korean Society of Earth Science Education
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• v.15 no.2
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• pp.158-170
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• 2022

The purpose of this study is to understand the characteristics of Aristotle's view of nature that is, the static view of the universe, and find implications for education. Plato sought to interpret the natural world using a rational approach rather than an incomplete observation, in terms of from the perspective of geometry and mathematical regularity, as the best way to understand the world. On the other hand, Aristotle believed that we could understand the world by observing what we see. This world is a static worldview full of the purpose of the individual with a sense of purposive legitimacy. In addition, the natural motion of earthly objects and celestial bodies, which are natural movements towards the world of order, are the original actions. Aristotle thought that, given the opportunity, all natural things would carry out some movement, that is, their natural movement. Above all, the world that Plato and Aristotle built is a static universe. It is possible to fully grasp the world by approaching the objective nature that exists independently of human being with human reason and observation. After all, for Aristotle, like Plato, their belief that the natural world was subject to regular and orderly laws of nature, despite the complexity of what seemed to be an embarrassingly continual change, became the basis of Western thought. Since the universe, the metaphysical perspective of ancient Greece and modern philosophy, relies on the development of a dichotomy of understanding (cutting branches) into what has already been completed or planned, ideal and inevitable, so it is the basis of traditional teaching-learning that does not value learner's opinions.

• Journal of Physiology & Pathology in Korean Medicine
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• v.28 no.5
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• pp.465-477
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• 2014

In Korean Medicine (KM), the Yin-Yang doctrine is still used as a theoretical tool for understanding and explaining the clinical experiences. However, as the traditional culture declined in East Asia and the scientific culture took over, there was an increased negative view on the Yin-Yang doctrine, and thus a heightened distrust over KM. For KM to survive in an unfamiliar culture of science, a novel outlook on the Yin-Yang doctrine is needed. In this sense, I consider a thoroughly medical take on the Yin-Yang doctrine to be most important. The focus needs to be on the goals of medicine: this includes riddance of any discourses on Yin-Yang that cannot contribute to the goals, and an enhancement of the Yin-Yang concept as a rational and scientific terminology. One way to achieve this is by understanding Yin-Yang as a type of metaphor. The Yin-Yang doctrine that is utilized in KM corresponds well to the conceptual metaphor suggested by Lakoff and Johnson. As a metaphor, the Yin-Yang concept plays a role in structuring the target domain, that is life phenomena, metaphorically. Through the Yin-Yang metaphors, the life phenomena are understood as the Yin-Yang phenomena, and are systematically organized by the subcategories contained in the Yin-Yang doctrine. Understanding Yin-Yang as a metaphor is a good way to enhance the Yin-Yang concept and doctrine as a rational terminology and method.

• Journal of Korean Society of Rural Planning
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• v.3 no.1
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• pp.54-67
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• 1997

Korean societies have been experiencing the wholesale structural changes in the rapid currents of recent openness, globalization and democratization, which effect much more heavily in rural areas than in urban areas, so rural recomposition works being an important national concern. In order to systematically reconstruct the rural structure, the decision makers, with a four step hierarchy of rural resident-residents group-community-region, should be endowed with the objective judgement on basic elements of resource potentialities under their control. In this process. rational resource evaluation works would be firstly necessiated from expert groups. Based on the view mentioned above, this study principally aimed at developing a rational evaluation framework for rural resources. For that objective, the first step of the study pigeonholed the total resources items identifiable in rural areas from the existing study results, spatial planning and field surveying data. After then, using the formalized classification criteria of resources items, a tentative goal system for rural resources evaluation was proposed and the final one determined through expert-group checking. The results obtained during the study are summarized as follows ; 1. Using the existing examples of resources identification/classification and the basic data list for county-level development planning as the principal reference ones, total rural resources elements were classified into 3 constituent units : land, natural environment and human resources, which correspond to places to work, to play and to live, respectively, as 3 constituent ones of life-supporting space. 2. Three characteristic areal types were adopted to represent the total rural areas : lowland, upland and seashore areas, and also 3 practical use types to represent the objectives of resources evaluation systems : for land use planning, natural conservation policy and village improvement planning. Thus 9 different types of goal system for resources evaluation were developed(each system by 3 areal typesX3 practical use types) 3. Each goal system has 3-tier classification steps from the higher, middle and lower one. The higher and middle steps should contain equally applicable components to all the rural areas, of which allowable number being around 3 and 4 respectively. However the lower step would contain detailed sub-components changeable to areal characteristics of which allowable number being around 7.

• Journal of architectural history
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• v.19 no.2
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• pp.67-83
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• 2010

The purpose of this research is to rethink Alvar Aalto's architecture on the basis of the aesthetic concept of play. This attempt is valid because he had asserted the importance of play in his design. But more fundamentally, his critical view of the instrumentalised rationalism implied the idea that a human being is "Man the Player" as well as "Man the Thinker", of which theory was elaborated in Johan Huizinga's Homo Ludens (1938). Premised on it, this paper investigated the evolution of the play idea in aesthetics and located Aalto's concept within the map. Summing up, his play was an intuitively grasped desire opposed to a rational requirement, which leads to a dialectical synthesis. This schema is similar to that of Schiller, in which Spiel reconciles the reason and the sense. However, Aalto's play could be differentiated into the "astonishingly rational" and "a jest", each of which roughly corresponds to the Spieltrieb (play impulse) and the sinnliche Trieb (sensuous impulse) in Schiller's thinking. On the other hand, Aalto's architecture illustrates play that could be interpreted as the overflow of surplus energy. This play is the very concept that can bridge the gap in the form-function formula of modern architecture. Aalto's play idea seemed to basically originate from his personality but its value must be confirmed by the Finnish litterateur Yrjo Hirn as Aalto mentioned in his statements (1953 & 1972). It appears that Aalto's play concept was materialised in architecture through his typical design language, such as the undulating wall, the aperspective space, the imitation of nature and the collage of heterogenous elements. However, we should be careful not to reductively analyse the application of play in practise. As Huizinga's comprehensive theory suggests, the play element exists in any cultural areas including any architectural activities. In conclusion, this paper argues that Alvar Aalto the Homo Ludens presented the possibility of critical rationalism in modern architecture by imbuing dry modernism with "the life enhancing charm" of "the art of play".