• The Journal of the Convergence on Culture Technology
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• v.3 no.4
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• pp.27-33
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• 2017

Epicurus and Lucretius expressed that death is neither evil to the living nor the dead. On the contrary, our everyday perception of death is that death is evil. Such everyday perception might seem in lack of introspection and blind but our living environment and form of life are strongly supporting this perception. This paper argues that there is reasonable cause for believing death is evil. In order to justify this argue, this paper critically supports Thomas Nagel's 'Deprivation Theory', which identifies the cause of death being in evil in the deprivation of life. This paper investigates the main substances of 'Deprivation Theory, suggests the related problems and therefore reconstitutes the main arguments of 'Deprivation Theory, resulting in the investigation of the following facts; that we cannot avoid the fate of death, but that our existence is headed towards the future, and that as independent individuals we have infinite possibilities of life. Death is natural to humanity as species, but as independent individuals death deprives us from possible life and future. Therefore, death we encounter in our living environment and form of life is evil. As species, we can agree with Epicurus and Lecretius' view, but as independent individuals we cannot share them.

• Korean Journal of Logic
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• v.22 no.1
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• pp.125-150
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• 2019

A coherence theory is adequate as a theory of justification only when justification as conceived by the theory is truth-conducive. But it is not clear how coherentist justification is truth-conducive. This is the alleged truth-conduciveness problem of coherentism. In my 2017 paper, I argued that a certain version of the coherence theory, namely a Sellarsian coherence theory combined with the deflationary conception of truth, can cope with this problem. Against this claim, Kiyong Suk argues in his recent paper that my proposed solution fails on the grounds that there is no practical way of distinguishing between intersubjective justification and objective justification. The purpose of this paper is to clarify my view by way of explaining why Suk's criticism is not correct. In particular, I argue that his criticism is based on a wrong assumption, namely that for one to be objectively justified in believing something, one's justification must be qualitatively transformed into the status of having objective justification from the status of having intersubjective justification.

• Korean Journal of Logic
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• v.8 no.2
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• pp.109-141
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• 2005

In this paper, I raise an objection to "sensitivism" about "know", according to which knowledge ascription is sensitive to contexts of utterance or subjects. While Peter Unger once proposed insensitivism about "know" in terms of insensitivism with respect to absolute terms, David Lewis provided sensitivism about "know" in terms of sensitivism with respect to absolute terms, on the common ground that "know" belongs to a class of absolute terms. On the one hand, I object to Unger-style insensitivism about 'know,' for, I claim, we have reason to opt for sensitivism rather than insensitivism with respect to absolute terms in virtue of the maxim that I call "semantic razor." On the other hand, I also object to sensitivist approaches to "know," for, on reflection, there is such a deep difference between "know" and absolute terms (or, sensitive terms altogether) that "know" cannot be taken to sensitive to contexts as opposed to absolute terms (or, sensitive terms altogether). These claims jointly indicate that "know" should be thought of as an insensitive term even though sensitivism has enjoyed wide acceptance in many other cases.

• The Journal of Korean Philosophical History
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• no.38
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• pp.129-162
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• 2013

Noju Oh Hui-sang was a Confucian who was active during the reign of King Sunjo in late Joseon Dynasty and he also was a master of the Sallim faction. Though he is known as an eclectic Neo-Confucian, he had profound knowledge in the study of Confucian classics as well through succeeding the family study handed down by his father Oh Jae-sun and his oldest brother Oh Yun-sang. This thesis hereby examines Noju's Confucianism doctrine and its characteristics. Noju's Confucianism doctrine is characterized significantly with the following aspects. First, its analyses are detailed overall and it annotates chapters and verses mostly related to Neo-Confucian theories on interpretation of the Confucian classics. Second, it conducts in-depth study not only on Chu Hsi's annotation but also on the small commentaries (小注) in Compendium of the Commentaries on Four Chinese Classics (四書集註大全). In terms of Chu Hsi's theory, however, Noju interprets Confucian classics while supplementing shortcomings on Chu Hsi's theory rather than opposing it. For opinions of all philosophers and scholars on small commentaries, it expresses rather critical theories than supporting ones. Third, it quotes many theories not only of Chinese Confucians but also of Korean ones. It mainly introduces theories of Namdang Han Won-jin, including those of Yi Yulgok. Among them, it particularly has frequent quotations from Han Won-jin's Kyoungyigimunrok (經義記聞錄). Fourth, Noju actively acknowledges senior Confucians' theories many times in quoting them but he also daringly points out their errors when a theory is thought not to be appropriate. He indicates errors one by one in theories not only of Uam and Yulgok but even of Mencius. Fifth, it especially discusses Book of Changes (周易) in depth. It tends to criticize Chengzi's I-Chuan (易傳) but accept Chu Hsi's Benyi (本義). It roughly explains Book of Changes in general but seldom directly accounts for trigrams of it other than Qian trigram and it has detailed explanation especially on Xicizhuan (繫辭傳).

• (The)Study of the Eastern Classic
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• no.35
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• pp.189-214
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• 2009

The followings are the characteristics of Kyunghakkwan of Youngjae Oh Yunsang. First, he delves into Soju (小注: Small notes or commentaries) of Saseo-Jibju-Daejeon (四書集註大全: Compendium of the Commentaries of Four Confucius Canons). Frequently adding, "thinking," "thinking again," he enumerates his own theories critical of various scholars who left commentaries in Daehak-Janggu-Daejeon (大學章句大全: Compendium of the sentences and phrases in Daehak, one of the canon) and Jungyong-Janggu-Daejeon (中庸章句大全: Compendium of the sentences and phrases in Jungyong, another canon). Secondly, he quotes theories of Korean confucius scholars. Besides Lee Yulgok, he introduces mainly theories of Nongam Kim Changhyub and Namdang Han Wonjin. Thirdly, he researches into various canons. He diverts from the general trend of Chosun confucius studies which focuses on Saseo and explores Seokyung (書經: One of Five canons of Chinese Confucius Studies and the oldest history book). Fourthly, his Kyungseol, especially that of Jungyong, was recognized and accepted by his contemporary Giho School scholars. Finally, he shows skepticism even on Confucius's own ideas and begs to differ.

• Journal of Korean Philosophical Society
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• no.126
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• pp.141-165
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• 2019

The ability hypothesis about black-and-white Mary once enjoyed the status of the "received view." But its popularity has declined since then. There seem to be two reasons for this. One is Martine Nida-Rümeline criticism against the ability hypothesis, where he tries to show that what Mary learns upon release is more than a bunch of abilities. The other is Jason Stanley and Timothy Williamson's criticism. They argue that the abilities Mary acquires amount to "knowledge-how", which in turn is reduced to "knowledge-that." This essay aims to defend the ability hypothesis against these criticisms, and thereby restore the status of the ability hypothesis. As for the first criticism, it is argued that the kind of knowledge Mary acquires other than the abilities is "demonstrative knowledge," which not only poses no threat to physicalism, but also is orthogonal to phenomenal knowledge. As for the second criticism, it is argued that by ruling out "the ability to imagine experiences," the ability hypothesis can survive Stanley and Williamson's criticism.

• Korean journal of communication and information
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• v.58
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• pp.31-54
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• 2012

This study explored possibilities and conditions of the SNS dromological paradigm and creative resistance in SNS era. For solve this theoretical questions, I analyzed authority of speed and material conditions. In order to attain this achieve, reviewed Virilio's theories which is criticizing speed, power and sense of artificial. And also studied Kittler's theories about material conditions, 'Information Machine'. Following those theoretical base, this study find social issues and advanced research's propensity for connecting SNS dromological paradigm. Furthermore, I designed depth interview to find SNS users think and experience. This study's significance of result is expanding cultural study filed in SNS approach and provided that exploratory sight.

• Korean Journal of Logic
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• v.11 no.2
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• pp.1-56
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• 2008

This article intends to examine the widespread assumption, which has been uncritically accepted, that Zermelo simply adopted Hilbert's axiomatic method in his axiomatization of set theory. What is essential in that shared axiomatic method? And, exactly when was it established? By philosophical reflection on these questions, we are to uncover how Zermelo's thought and Hilbert's thought on the axiomatic method were developed interacting each other. As a consequence, we will note the possibility that Zermelo, in his early as well as late thought, had views about the axiomatic method entirely different from that of Hilbert. Such a result must have far-reaching implications to the history of set theory and the axiomatic method, thereby to the philosophy of mathematics in general.

• Journal of The Korean Association For Science Education
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• v.24 no.6
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• pp.1216-1234
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• 2004

School science practical work is often criticized as lacking key elements of authentic science, such as peer argumentation or debate through which social consensus is obtained. The purpose of this paper is to review the recent studies about the argumentation and to explore the conditions and the model of argumentative scientific inquiry, which is specially designed open inquiry in order to facilitate students' peer argumentation. For this purpose, a theoretical discussion for the argumentative scientific inquiry as the way of authentic inquiry in schools was developed. The conditions for argumentative scientific inquiry were found to be the following: multiple arguments, students' own claims, opportunities for oral and written argumentation, equal status of debaters, and community of cooperative competition. For these conditions, the argumentative scientific inquiry was organized into experiment activities and argumentation activities. During argumentation activity, students should be guided to advance written argumentation through writing a group report for peer review and oral argumentation through a critical discussion. Through the argumentation between groups and in group, the students' arguments would be elaborated repeatedly. The feedback from argumentation links experiment activities to argumentation activities. Hence, the whole process of this inquiry model is circular.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.241-278
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• 2017

This study aims to classify broadscale anti-religious movements in Korea based on critical public sentiment and analyze the meanings of these movements. To carry out the research, global religious changes that have occurred in modern times were closely looked into first. The world religions have had an influence on the world's religious awareness. As a result, they intend to acquire universality on their own individual grounds while keeping consistency with the past. This phenomenon used to appear to retain the identity, recreate tradition, transform itself to fit in the present times, pursue innovation, or even become overshadowed by other forms of thought such as when religions have collided with nationalism. How does Korean society perceive the changes that emerged in world religions? In general, the circumstances that Korea faces in this era tend to manifest themselves via the Internet, multimedia, and Youtube wherein they sound off on religion and this includes criticism of Christianity, demand for reformation, attack on minor religions, pro-reform academic circles and media, and the propagation of anti-theism. Criticism of religion is interpreted as an anti-religious movement. The secularism and anti-theism brought up by some Western scholars and critical theories of religion from scientific or historical perspectives are being spread through bookstores. Christianity is prone to reflecting on itself and trying to emphasizing a meta-religious spirituality. This in short, characterizes anti-religious movements in Korea. Indeed, criticism against particular religions has also emerged in the past. However, anti-religious movements that have recently come into existence in Korea are in some regards unprecedented when compared to that of the past in terms of their patterns and context. Especially, the active anti-Christianity movement in general is definitely a new phenomenon. This research mainly focused on Christianity, but on-going anti-religious movements will be a major topic for further research that aims to understand the religious changes unfolding in Korea.