• Journal of Service Research and Studies
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• v.9 no.4
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• pp.1-17
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• 2019

This study was conducted to establish a service philosophy as a major ideology in the New Economy and Society. The service philosophy, which is the ideological foundation to lead the service economy era, should be an idea that can develop the new economy society, reflecting the nature principle of the universe and human being. The service philosophy was derived based on the study of the human representative ideology and the study of the new economy and service essence. A good idea must be consistent with the principles of the universe and be consistent with the essence of the human representative ideology, so that it reflects the core principles of the universe and the core of human representative ideas. In addition, the central idea should reflect the changes of the New Economy Society in the future. Therefore, the essence of the service and the change of the New Economy Society were analyzed. We analyzed the social and philosophical significance of the macroscopic cosmology and the microscopic quantum theory of modern physics. We analyzed the essence of Oriental and Western representative ideas and derived implications of these ideas from the viewpoint of modern society where service is central. Based on the essence principle of the universe and human, we have established the service philosophy structure and derived the human, historical, social, economic, and managerial aspects of service philosophy. The structure of the derived service philosophy was presented, and discussions were conducted for future research.

• Journal of Korean Philosophical Society
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• v.117
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• pp.57-84
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• 2011

As for the methodology of physical science, on the one side, Ludwig Boltzmann was declined to Scientific Realist and at the same time Epistemological Idealist. But on the other. He was neither fully nor consistently either one of them, because of rejecting the causal realism of the former and the belief in absolute certainty of the latter. Is there nevertheless any evidence that he had a coherent world view of his own? Yes. In short, he seems to identify his own position with what is called a mind-matter identity theory. In 1897, he supported that psychological processes are identical with certain processes in the brain(realism). And in 1903, he said : "Physics is not separated from psychology. They are only different sides." But Boltzmann did not explain concretely the possibility of this identity. So I tried to construct one theory of identity which is suitable for understanding problems n the physical world, though whether it would work for a full-scale world view which includes both physical and mental phenomena remains problematic. If light phenomena, for example, tend to be measured in terms of some contexts as if light were a wave and in others as if light were a particle, then one may be able to reasonably suppose that light has whatever characteristics in itself which it must have in order to seem like a wave under some conditions of measurement and like a particle in others. If this theory is provisionally to mental phenomena as well, it would mean that reality has those characteristics in itself which it must have to appear as it does to the various faculties of the mind and as it is measured in different physical situations. This is probably not what Boltzmann meant by his theory of identity, since it is very ontological and metaphysical. But in my opinion it is by far the most reasonable identity theory.

• Journal of Korean Philosophical Society
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• v.147
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• pp.239-260
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• 2018

Is an artificial intelligence robot, a non-human beings newly emerging in the age of technology, a threat to human beings, or a mutual cooperation or ensemble with human beings? The desire to control nature through the use of the power of science and technology is manifested in the fear that humans can annihilate themselves. This study attempts to identify the problems of Cartesian epistemology underlying these questions and fears and to answer these questions based on Merleau - Ponty 's ontological ontology using the Ontology and Latour' s ontology and technological philosophy. The cogito derived from the Cartesian philosophy became the basis of the structure of dichotomous epistemology of 'subjectivity and objectivity' based on human - reason. In the human-centered world, all non-human beings were tools or controls for humans. The problem of the modern people is not only to get help from the natural scientific methods to control the nature including man, but also to think that scientific method is the only way to understand the world. In criticizing this, Merleau-Ponty shows that the body mediates between human beings and non-human beings, and provides a possible ontological basis for the ontology. Merleau - Ponty 's phenomenological methodology and ontology are newly developed by Simondon under the influence of phenomenological philosopher and phenomenology. The relationship between human beings and nonhuman beings by Simondon appears as an ensemble of human and technical objects or a mutual co - operation of human and technical objects. In particular, Latour goes a step further in Simondon and defines all the bodies living in the world as actor-network theory, denying the core concept of modernity. Merleau - Ponty 's phenomenological view can be a new possible basis for the philosophical discussion of the technological age. We will see that the problem itself can be solved by shifting modern fear to a phenomenological attitude.

• 한국정보교육학회:학술대회논문집
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• 2004.08a
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• pp.87-93
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• 2004

본 논문에서는 미래 정보 사회에의 핵심인 정보교육에 적합한 컴퓨터 교육의 방향을 초등교육을 중심으로 논하였다. 이를 위해 관련 선행 문헌연구를 통해 정보사회에서의 컴퓨터 교육의 필요성과 방향을 살펴보고, 현재 7차 교육과정에서의 컴퓨터 교육을 분석하여 문제점을 제기하였다. 또한, ACM과 IEEE의 컴퓨터 과학 분야의 교육과정 연구를 바탕으로 새로운 초등 컴퓨터 교육에서의 교육과정의 방향을 수학적, 과학적, 사회적, 철학적, 통합적 관점으로 고찰하여 제시하였으며, 이를 바탕으로 초등 컴퓨터 교육의 목표와 내용을 재구성하였다. 본 연구는 향후 8차 교육과정의 개편에 있어서 컴퓨터 교육의 발전에 도움을 주리라 기대된다.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.137-173
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• 2019

Modern scientists are trying to find the basic unit of order, fractal geometry, in the complex systems of the universe. Fractal is a term often used in mathematics or physics, it is appropriate as a principle to explain why some models of ultimate reality are represented as multifaceted. Fractals are already widely used in the field of computer graphics and as a commercial principle in the world of science. In this paper, using observations from fractal geometry, I present the embodiment of ultimate reality as understood in Daesoon Thought. There are various models of ultimate reality such as Dao (道, the way), Sangje (上帝, supreme god), Sinmyeong (神明, Gods), Mugeuk (無極, limitlessness), Taegeuk (太極, the Great Ultimate), and Cheonji (天地, heaven and earth) all of which exist in Daesoon Thought, and these concepts are mutually interrelated. In other words, by revealing the fact that ultimate reality is embodied within fractal geometry, it can be shown that concordance and transformation of various models of ultimate reality are supported by modern science. But when the major religions of the world were divided along lines of personality (personal gods) and non-personality (impersonal deities), most religions came to assume that ultimate reality was either transcendental or personal, and they could not postulate a relationship between God and humanity as Yin Yang (陰陽) fractals (Holon). In addition, religions, which assume ultimate reality as an intrinsic and impersonal being, are somewhat different in terms of their degree of Holon realization - all parts and whole restitution. Daesoon Thought most directly states that gods (deities) and human beings are in a relationship of Yin Yang fractals. In essence, "deities are Yin, and humanity is Yang" and furthermore, "human beings are divine beings." Additionally, in the Daesoon Thought, these models of ultimate reality are presented through various concepts from various viewpoints, and they are revealed as mutually interrelated concepts. As such, point of view regarding the universe wherein Holarchy becomes a models in a key idea within perennial philosophy. According to a universalized view of religious phenomena, perennial philosophy was adopted by the world's great spiritual teachers, thinkers, philosophers, and scientists. From this viewpoint, when ultimate reality coincides, human beings and God are no longer different. In other words, the veracity of the theory of ultimate reality that has appeared in Daesoon Thought can find support in both modern science and perennial philosophy.

• Journal of the Korean earth science society
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• v.22 no.5
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• pp.427-447
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• 2001

Science teachers need to understand what science is, how students learn, how to teach science effectively, and the rationale for their teaching methods. Along this line, this article discusses constructivist learning theory as an alternative to the traditional pedagogy and the origin of various versions of constructivism. Constructivism is defined and used in a variety of contexts including philosophical constructivism, constructivist research paradigm, sociological constructivism, and educational constructivism. Educational constructivism (or psychological constructivism) can be divided into three distinct versions (i.e., individual, radical, and social constructivism) depending on unique ontological and epistemological beliefs that underlie each version. Each version of educational constructivism supports different conceptions of science teaching and learning that are consistent with its specific ontological and epistemological beliefs. In this article, the main tenets of each version of educational constructivism are examined with regard to ontological beliefs, epistemological commitments, and pedagogical beliefs. In addition, two major criticisms on constructivist pedagogy as well as implications for research methods for each version are also discussed.

• Journal of the Korean earth science society
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• v.22 no.3
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• pp.248-257
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• 2001

The 7th science curriculum has the characteristics of humanistic philosophy of education. The humanistic curriculum emphasized learner-centered education, which claims to stand for learners' experiences. This study searched for the significances of the 7th science curriculum, and discussed its tasks and perspectives based on the backgrounds, characteristics, and objectives mentioned in the history of reforming science curriculum. The 7th science curriculum emphasizes learners' experiences and everyday life materials are favored in teaching-learning activities. For the desirable effects related to this commitment, pre-service and in-service training programs are required about the social elements in the nature of science, and everyday life contexts should be examined in views of educational and cognitive perspectives, so the contextual differences between science and everyday life should be clarified.

• 한국과학기술학회:학술대회논문집
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• 2015.12a
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• pp.313-326
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• 2015

데카르트는 사후에 출간된 1662년 "인간론"에서 자동기기의 유압체계모델을 이용하여 인간신체의 신경기능과 근육운동에 대하여 기계론적 설명을 제시하였다. 이것은 바로크 과학기술의 자동기기의 유압체계를 모델로 근육운동이 동물영혼에 의한 신경 전달로 진행된 것을 보여준 실험이었다. 근육운동은 동물영혼에 의한 신경 전달로 진행될 때 이를 기계론적으로 잘 설명될 수 있다고 본 데카르트의 동물영혼에 관한 견해는 출간 이후 3년 만에 네덜란드 자연학자, 해부학자, 현미경학자, 철학자 슈밤머담(Jan Swammerdam 1637-80)이 도전하였다. 그는 1664년 12월 8일 보르흐 앞에서 마취 없이 살아있는 개구리의 심장을 해부하고 두뇌 제거하는 전극실험으로 개구리의 근육운동이 데카르트가 가정하는 동물영혼과는 무관하다는 것을 보여주므로 반박하였다. 슈밤머담은 이 실험 이전에도 이미 라이덴 대학에서 여러 가지 실험으로 명성을 쌓았고 이 실험으로 해부학과 생리학의 출발을 알렸다. 뢰벤훅은 1673년 270배 확대 렌즈를 측정 대에 설치하여 눈에 가까이 갖다 대 고착시킨 첫째 동물이라는 뜻의 박테리아(${\pi}{\rho}\acute{\omega}{\tau}o$ ${\zeta}\acute{\omega}o{\nu}$)를 관찰하였다. 대학에서 전공하지 않았다는 비전문가로서 뢰벤훅이 이 연구에 뛰어들게 되는 것은 바로크 과학기술문명에 중요한 의미를 지닌다. 그라프는 그해 4월 왕립학회에 그가 빗물이나 연못물에서 채취하여 관찰한 미생물을 1677년에 아니말쿨레스(animalcules)라 불렀다는 것을 알렸고 이 관찰은 나중에 왕립학회 검증으로 확증되었다. 뢰벤훅이 명성을 얻게 된 것은 그라프가 그를 학문적으로 이끌어주었기 때문이다. 뢰벤훅에서 광학수업을 받은 하르췌커는 1694년 현미경으로 인간정액을 관찰하는 동안에 하르췌커는 정액 내에 수많은 아니말쿨레스로서 호문쿨리(homunculi)가 살고 있는 것을 보고 그 존재를 요청하였다. 하르췌커는 정규 학문과정에서 성장한 전문가로 뢰벤훅에서 렌즈닦는 기술을 습득하므로 정액주의 운동의 첨단에서 주목을 받게 되었지만 대중적 인기에 영합하였다. 이 발표는 17세기 후반 슈밤머담과 뢰벤훅이 실험철학에 기초한 곤충과 동물 및 미생물 세계의 연구 성과를 과학과 윤리 혹은 신학과의 상보적 관점에서 개관하고, 이들 연구방법을 이신론과 수사학의 입장에서 해명하고자 한다. 17세기 후반에 곤충학의 대가인 슈밤머담과 하르췌커에서 동물생성의 문제에 이신론의 물음은 물질과 정신과의 관계를 해명하려는 과학과 신학과 철학의 경계의 물음이다. 이 경계에서 이신론의 수사학적 접근은 개별분과에서 해결하지 못한 중요한 아포리아를 풀어가는 인문학적 역할에 기여를 할 수 있다.

• KOMUNHWA
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• no.68
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• pp.25-39
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• 2006

This article attempts to define identity, role and functions of a university museum and to suggest specialization of the university museum in the perspective of culture, arts, and science. A university museum is defined as a center for the service of the university community and its development which acquires, researches, communicates, exhibits and educates, for purposes of eduinfotainment,29 material evidence of people and their environment. The target user of the today's university museum are not only professors, students, university workers, but also university neighbourhood such as the related professionals, patrons, parents, school children and villagers. A multi-dimensional and multi-purpose university museum can be established and managed in a real world and / or a cyber world in the perspective of culture, arts, and science. Based on a ubiquitous system30 in a cyber world vis-a-vie a real world, the university museum can be easily utilized by users anywhere, anytime and any device. In order to specialize the university museum in the perspective of culture, arts and science, it is desirable that the university museum director with the CEO of the university community promote the specialization of the university museum based on philosophy and strategies of university community management after they definitely evaluate the components and resources of the university museum such as human powers, museum collections, organizational, technological, capital, spacial and symbolic resources, The specialization of the university museum should be projected and executed in the direction of maintaining the typical scope of museum activities and managing the effective museum management. Specializing the university museum in the perspective of culture, arts, and science can contribute not only to establish the identity of the university community and to perform role and functions of the university museum but also to encourage academic development, to revaluate the brand of the university community and to promote the marketing for the university.

• Korean Journal of Cognitive Science
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• v.29 no.1
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• pp.61-84
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• 2018

This paper aims to examine the philosophical significance of neuroethics and its unique position within the cognitive paradigm, and to discuss major issues of neuroethics. Recent advances in neuroscience enable more direct access and intervention to human mind, which reduces the distinction between matter and mind and brings up new philosophical questions on human nature. Neuroethics takes interdisciplinary and integrative approach, in order to deal with the ethical issues related to new findings and technology of neuroscience that cannot be covered by the traditional legal and social systems. Some of the ethical issues of neuroscience overlap with the classical bioethics problems but majority of major issues are unique to neuroethics. These issues are mainly related to mind reading through the observation and decoding of brain activities and to cognitive enhancement through directly manipulating brain functions. Considering the current status and trends of Korean neuroscientific research, it is necessary to begin in-depth discussion of neuroethical issues with the collaboration among experts in related fields.