• The Korean Publising Journal, Monthly
• /
• s.305
• /
• pp.10-10
• /
• 2001

• The Journal of Korean Philosophical History
• /
• no.36
• /
• pp.173-202
• /
• 2013

In Korea The understanding about physical body contains several cultural and historical experiences. In the modern times several discussions bring about changes from moral training to physical education. Physical education shows clearly modern physical human being by destructions of confusional human being. In confusional philosophy human body contains moral facts such as moral training. Moral training shows right mind, so every physical acts target mental and cultural training. So in this capitalism, it is needed o training right moral training and right physical education.

• Philosophy of Medicine
• /
• v.25
• /
• pp.3-26
• /
• 2018

Medicine and philosophy were very closely related in antiquity. The Pre-Socratics were interested in physiological and pathological aspects of human body. Their interests of human body was a part of interests on nature. Plato and Aristotle were fond of proposing their philosophical arguments using medical analogy. Medicine and philosophy were regarded as two disciplines which play a similar role in human being. Ancient philosophers thought that medicine and philosophy were similar on the ground that while philosophy eliminates passion from human soul, medicine eliminates disease from human body. Here, they regarded the similarity of medicine and philosophy only in terms of analogy. More comprehensive and systematic relationship between medicine and philosophy is realized by Galen. He manifestly declared that "The Best Doctor is also a Philosopher", which is also the title of one of his treatise. In this treatise, Galen regarded philosophy is a discipline consisted of physics, logic, and ethics according to the view s of Stoics. As a result, a good doctor for Galen is one who is well versed in physics, logic, and ethics. Furthermore, He regarded Hippocrates as the ideal model of a doctor-philosopher.

• Journal of Korean Philosophical Society
• /
• no.121
• /
• pp.1-24
• /
• 2018

The aim of this paper is to expound upon the concept of mental health and disease in Plato. In ancient Greece, philosophy was to care for the health of the soul and to pursue the happiness of the life, while medicine was to care for the health of the body. It is the role of philosophy that defines what the mental disease is, rather than the realm of medicine, and the practical function of philosophy is the life of caring for our souls. In order to take care of the soul, it is important to diagnose what the mental disease is and where it comes from. In ancient Greek, medicine disease was initially regarded as a divine punishment and healing as, quite literally, a gift from the gods. Plato, however, insists that mental illness is not just brain problem but a human whole problem, (2) it is caused by imbalance and discord, and (3) ignorance is also a mental disease, (4) and furthermore, injustice and vice are mental diseases as well. Therefore Plato argues that the aim of philosophy is to practice a virtue as the mental health and further to achieve political justice to maintain the health of the soul.

• The Korean Publising Journal, Monthly
• /
• s.333
• /
• pp.90-90
• /
• 2003

• Science of Emotion and Sensibility
• /
• v.13 no.4
• /
• pp.635-646
• /
• 2010

This article focuses on Funology and a new classified application system based on concept of language and thought which are formed by body experience. It is defined by Funology Body as that. Funology Body is classifying and searching system which are consisted of a body, world (environment), and device tool. The body is sectioned by Brain, Eyes, Ears, Nose, Mouth, Hand, Torso, Feet, and Heart according as parts of the human body. This allows intuiting and experience searching as making classified system connected to the application relationship with concept of an each part of body. The Brain of the body is sub-classified by Book, Account, Business, Memory, Education, Search, and Aphorism to imply the application with thought. The Eyes take Video, Photography, and Broadcast for visibility. The Ears is categorized as Music, Instrument, Audio, and Radio for hearing. The Nose gets Perfume, Smell for olfactory sense. The Mouth is sectioned by Food, SNS, Chatting, Email, and Blog for eating and communication. The Hand sorts into Games, Kits, and Editing to handle, create, and play. The Torso is grouped by Health, Medical, Dance, Sport, Fashion, and Testyuorself related by protecting internal and meaning of the body core. The Feet is classified by Travel, Transportation, Map, and Outdoor for moving and concept of expanding the terrain. The Heart is consisted of Fear, Anger, Joy, Sadness, Acceptance, Disgust, Expectation, and Surprise for a human feeling. Beyond that, the World takes News, Time, Weather, Map, Fortune, and Shop, and Device tool gets Interface, Utilities. The Funology Body has a unique characteristic of giving intuitive and sensuous pleasure and reflection of users' attitude and taste for changing application flexibly.

• 주택과사람들
• /
• s.193
• /
• pp.36-39
• /
• 2006

(주)우방이 지난해 6월 '유쉘'이라는 브랜드로 수요자들에게 첫선을 보인 이후 명가를 짓는 주택 건설업체로 급부상하고 있다. 소비자들의 신뢰를 한 몸에 받으며 책임감 있고 투명한 경영 철학으로 주택 산업을 선도하고 있는 (주)우방의 경쟁력에 대해 알아보았다.

• Proceedings of the Korea Contents Association Conference
• /
• 2016.05a
• /
• pp.95-96
• /
• 2016

3d 게임 혹은 애니메이션 툴로 제작된 인터렉티브 아트 작품은 디스플레이를 통해 표현 될 때 가상의 입체공간이 시각적 평면 상태로 전달되는 물리적 한계를 가지게 된다. 관람자의 몸의 움직임과 가상현실의 시각적 재현, 물리적 공간에서 물체의 변화와 움직임을 동시에 경험한다면, 다양한 감각과 자극으로 작품의 몰입도를 높이고 전달하고자 하는 내용에 집중도를 높을 수 있다. 이 프로젝트에서는 이러한 복합적인 인터렉션을 통해 현대사회의 가상과 현실의 모호성을 표현하고, 삶의 본질과 현상에 대한 철학적 질문을 제시한다.

• Journal of Korean Philosophical Society
• /
• v.142
• /
• pp.221-241
• /
• 2017

I try to elucidate the essence of cinematic art in terms of Nietzsche's physiological philosophy of art. According to Nietzsche, the mise-en-$sc{\grave{e}}nes$ in the film are expressions of willingness to the power of the author, the director. These are not re-imitations of the imitations with Platonic measure, sinker, number, but framing the elan vital Erde, die $urspr{\ddot{u}}ngliche$ Vorstellung with the director's body-camera. In this context, the film is essentially die Kunst des Lebens, in which the body and the earth are mediated by cameras. Therefore, it is not the eyes or the head, but the body that is necessary to appreciate film art. But the body at this time does not mean the heavy body of Hollywood standard audiences manipulated, controlled, or transformed by capital. We should stand in front of the film work with body shaking between trauma and Rausch, a dancing body, and a light and fresh body. Only by watching film with the body, can we achieve the small revolutions in everyday life. For example, if we watch $B{\acute{e}}la$ Tarr's film The Turin Horse in such a way, we can no longer be the dwarfed human beings, der Herde-Mensch. Also, $B{\acute{e}}la$ Tarr's mise-en-scene will make us realize why Nietzsche had said that there is art to us not to be destroyed by the platonic truth.

• Journal of Korean Philosophical Society
• /
• v.126
• /
• pp.1-23
• /
• 2013

Heute ist das Problem in der globalen Gesellschaft, mit dem wir uns $besch{\ddot{a}}ftigen$ sollen, die ${\ddot{o}}kologische$ Krise. Einer der Wege, um die ${\ddot{o}}kologische$ Krise zu $l{\ddot{o}}sen$, ist das Finden des ${\ddot{o}}kologischen$ Gleichgewichts des Landes und des menschlichen $K{\ddot{o}}rpers$. Dieser Aufsatz behandelt mit dem Begriff von "Salim (Haushalten und Beleben)" die Beziehung des Menschen zum Land, und die Beziehung des Landes zum menschlichen $K{\ddot{o}}rper$. In $Ankn{\ddot{u}}pfung$ an das Konzept der ${\ddot{o}}kologischen$ "Salim" laufen bei diesem Aufsatz $vielf{\ddot{a}}ltige$ Argumente wie die Beziehung des Menschen zum Land als ${\acute{e}}coum{\acute{e}}n$ Ethik, "Salim des Landes" und "Salim des $K{\ddot{o}}rpers$" zusammen. Das ${\ddot{o}}kologische$ Ungleichgewicht im 21. Jahrhundert weist darauf hin, dass die menschliche Beziehung zum Land als einem Platz der menschlichen Besiedlung bis jetzt nicht gesund war. Das Anfordern der ${\acute{e}}coum{\acute{e}}n$ Ethik von heute erweist sich, dass wir herausarbeiten $m{\ddot{u}}ssen$, die gesundliche Beziehung des Menschen zum Land wieder zu beleben. Im Kapitel 3, in $Anschlu{\ss}$ an das Konzept der ${\ddot{o}}kologischen$ "Salim" des Landes, ist die Tatsache in Betracht zu ziehen, dass das Land nicht einfach wirtschaftlichen Wert hat, sondern zur Gemeinschaft des kosmischen Lebens $geh{\ddot{o}}rt$. Mit dem Konzept der ${\ddot{o}}kologischen$ $K{\ddot{o}}rper$-Salim, versucht das Kapitel 4 darzulegen, wie der menschliche $K{\ddot{o}}rper$ im kosmischen Lebenszyklus beteiligt ist. Heute, konfrontiert mit der Amnesie vom Leben des Landes und mit dem $Sch{\ddot{a}}den$ des $K{\ddot{o}}rper-{\ddot{o}}kosystems$, sollten wir unser Bewusstsein und unsere Lebensweise $ver{\ddot{a}}ndern$ und die ${\ddot{o}}kologischen$ Salim-Bewegung in die Praxis setzen.