• Journal of The Korean Association For Science Education
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• v.26 no.3
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• pp.317-329
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• 2006

In this research, a questionnaire was developed to investigate high school students' viewpoints, originating from science history, on 'motion of on object', the subjects were seventy- five 10th grade students and sixty-five 11th grade students. Results found that the highest percentage among the types of 10th grade students' thoughts was related to the Middle Ages 'Impetus' viewpoints. Percentages of 11th grade students' thoughts were highest for Middle Ages and Newton views. These results provided proof that the development of student thoughts' based on science history' are consistent with school year. Furthermore, student thought regarding 'object motion' under the conditions of no force, vacuum, or air under a weightless stage were related to progressive viewpoints on science history. However, the percentage of thoughts related to earlier viewpoints were considerable. Student thoughts on parabolic motion, circle motion, and conservation amount of motion were found to be highly significant in similarity to the viewpoints of Galilei, Descartes, and Huygens; view cultivated before Newton. Consequently, this study determined that educational efficiency could be raised by providing historically more progressive views to cope with conflictory student thoughts-thoughts related to past views in science history.

• Cartoon and Animation Studies
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• s.30
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• pp.27-57
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• 2013

Animation which appeared with films in the late 19th century was a medium which came on obtaining nourishment from art historical style of modernism. However, the relation establishment between animation and modernism has been focused mainly on animation shapes, namely painted images. This sprang from explaining the relationship between animation and paintings, and for this reason, discussions of movements in animation were understood in tradition of chromophotograph of Muybridge and Jules Marey, or some characteristics owned by the live-action film. However, movements of animation were essentially different from the indexical sign of films or photogram, and objects of reproduction were different between them. Movements reproduced by animation are not ordinary movements, but expressions of or compressed movements and considerably systematic movements. As a result, these movements are far from reproduction of live-action film photogram. Rather, the logic of movements reproduced by animation comes near to controlling their motion scopes, time, distance etc. after dividing each part of the body. This is concluded in a standpoint of modern mechanism which is represented by Descartes and La Mettrie who tried to understand human body as a exchangeable machine. Design of modern mechanism ranging from modern society to industrial society and the age of modernism came to lead to analysis of physical motions of modern industrial society called composition of efficient movements understanding them as the law of nature rather than movements as nature. In the late 19th century, Taylor, F. W. and Gilbreth, Frank Bunker's studies of workers' working hours and 'motion study' were a way of constituting the frame of machine-human, which indicates that tradition of modern mechanism affected the entire modernism passing through industrial society. Further, we can see that motion studies conducted by them have almost similar characteristics to action analysis to study animation later in the name of 'timing'.

• Journal of Korean Philosophical Society
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• v.142
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• pp.145-164
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• 2017

In his Phenomenology of Perception, Merleau-Ponty raises a question of why he has to ask what phenomenology is again. This study assumes that the question can be answered in a new understanding of the "nature" concept and finds its possible grounds in the nature concepts of Schelling and Merleau-Ponty. Schelling and Merleau-Ponty develop philosophical thinking from a critical point of view on the Cartesian and Kantian philosophies "Thing-in-itself" by Kant is, in particular, one of important questions that has to be answered in the philosophy of Schelling since Kant further solidifies a dualistic world by leaving thing-in-itself. Schelling solves the question with the concept of identity and Merleau-Ponty solves the question with body-subject. What we notice in this article is the understanding of Shelling and Merleau-Ponty about nature. Schelling believes there are the creative activities of unconscious intelligence in nature, but spirit or intelligence in his nature concept cannot induce an existential being. Here we see that Schelling is still beyond the traditional epistemological framework. To restore the original nature of nature, we must begin with an understanding of the totality of nature. Nature must also be explained through relationships with humans. Merleau-Ponty shows the entanglement of nature and spirit through the body-subject. In Merleau-Ponty's phenomenology, the body is the equivalent of nature. Understanding the forces of nature that Schelling and Merleau-Ponty are trying to show, and at the same time explaining the problem of how the mind or human beings emerge from nature, we will be able to discover the true nature of nature.

• Journal of Korean Philosophical Society
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• v.139
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• pp.81-104
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• 2016

Given that the goal of study lies in the pursuit of truth and that philosophy asks questions about the origin of being, dealing with existence rather than essence is distant from the original meanings of philosophy. In spite of this, people talk about existence because it is closely related to the academic goals of phenomenology. It is true that phenomenology is Wesenswissenschaft ("the science of essences") in that it tries to restore the original nature of philosophy and establish philosophy as a strict science, but it cannot be ignored in phenomenological research that essence starts from existence. The purpose of this study is to examine the issues that traditional philosophy has sought after and missed by focusing on the issue of "existence." Existence is man's participation in the world, thus being expressed as being-to-the-world. All that has been perceived is understood in total unity and accordingly cannot be restored to ideological essence. In the end, the issue of existence should make a new start at the root of perception. Man is a thinking being and, at the same time, acting being. Here, an attempt to determine the priority between thinking and acting will be meaningless, indeed, and make an issue where there is none. Human beings will not thus stay at Descartes cogito argument' and try to go out into the world through the door opened by cogito. With these reasons in mind, this study examines the issue of existence with a focus on a phenomenal field and body.

• Journal of Korean Philosophical Society
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• no.114
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• pp.305-335
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• 2016

In the eighteenth century, the scottish philosophers Francis Hutcheson, David Hume and Adam Smith share the idea that morality comes from moral sense, which is a feeling of approval or disapproval of agent's motive and action. However, they have the different views in explaining the mechanism that generates the moral sentiments. Hutcheson takes a moral sense to be a unique mental faculty that is innate to all humans, and regards it as being guaranteed by supernatural apparatus like divine Providence. Hume and Smith reject Hutcheson's concept of internal moral sense and take a stage further Hutcheson's projects of internalisation by naturalizing morality in terms of the principle of sympathy. It is widely held that Hume's moral sentimentalism is essentially similar to Adam Smith's. Though there are important points of contact between Smith's account of sympathy and Hume's, the differences are considerable. The chief of them lies in the fact that Hume grounds our approval of virtue on our recognition of its utility and convention, and Smith does not. Smith grounds our approval of virtue on the impartial spectator's judgment, i.e., conscience. Hence for Smith, the impartial spectator is the one that bridges the gap between particularity and universality and works the vehicle of practical reason. Given this, in this paper, first, I will clarify the difference between Hume's and Adam Smith's understandings of sympathy. Second, I will elucidate how they explain the process to produce the moral sentiments based on their understandings of sympathy. I shall finally explicate in what way Hume's and Smith's theories on sympathy work as moral normativity.

• 기호학연구
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• no.54
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• pp.7-36
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• 2018

Michael Polanyi's idea of tacit knowledge came from the realization that scientific objectivity and critical philosophy had become too restrictive for philosophy, especially in the realm of meaning, which is beyond positivistic proof and contains more non-critical elements than critical ones. In social life, people still share certain kinds of knowledge and beliefs which they obtain without making or learning those explicitly. Contemplating the role and significance of tacit knowledge, he called for a post-critical philosophy that integrates the realm of meaning and thereby appreciates the intertwined nature of tacit and explicit knowledge. Polanyi's position towards skepticism and doubt shows similarities with Charles S. Peirce's thinking about the relationship between belief and doubt. Although Peirce's semeiotics stands firmly in the tradition of critical philosophy, he affirms that doubt cannot be a constant state of mind and only belief can form a basis for a specific way of life. Polanyi's approach differs from Peirce's by focusing on the impossibility of scientific knowledge based solely on principles and precision, and his emphasis on the crucial role of the community of scientists. Nevertheless, the deeper implications of Peirce's contemplations on belief and doubt have myriad ramifications on the philosophy of science as well as the sociology of science.

• Journal of Korean Philosophical Society
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• v.116
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• pp.1-31
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• 2010

This Article studies a meaning of geometrical-mathematical spatial idea in the source of modern theories of space. Modern theories of space elucidated a relation of human and space through the geometrical terms; point, line, plane and extension etc. Descartes and Newton identified space as a natural realty, Leibniz and Kant elucidated space as a subjective idea or form. It is the result of modern spatial theories that space is lied nearly in human. In the meaning of natural space, space is empirically unfolded with a shape of measuring in front of human's eyes. In the meaning of cognitional space, space is a method or subjective cognitional form that human understands nature and constitutes world. Modern theories of space would be divided into four patterns. In Newton's theory space is absolutely prior to things. In Leibniz' theory space is a co-existence order of Monads. In Descartes's theory space is identified with extension. In Kant's theory space is cognitional form of subject. They all are confronted with each other in the source of space. In their confrontation they reflected on the relation of human and space in their own standpoint. We classify their particularly differential concepts of space into natural space and cognitional space. And then we analyze a difference of spatial meanings, and then investigate foundations of meaning of modern theories of space. On the one hand they are become to the source of alienation of human from space. But on the other they are contributed to get space familiar with human through a wakening for the correlation of human and space. The natural space indicates that with measurable shape space is extended really in front of human's experiential eyes. But the cognitional space elucidates that space is only a subjective idea or form with which human understands nature and constructs world. In the former it is embossed that space is independent to human, and is able to be measured and to be treated according to natural raws. In the latter it is evidenced that space is not separated to human, and that space is not without human, and a correlation existed between human and space. Humanist ideal is declared in them. It was a declaration of human sovereignty to nature. But this declaration is caused to alienate human beings from space.