• Title/Summary/Keyword: 인간주의

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Biological Determinism as Dominant Ideology (지배이데올로기로서 생물학결정론)

  • Kum, In-Sook
    • Journal of Science and Technology Studies
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    • v.8 no.1
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    • pp.131-158
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    • 2008
  • With the intention of revealing that biological determinism is not the truth verified as scientific facts but ideology which conceals or reproduces the white male-centered social order of western capitalism, this article considered the peculiarities of human being from a perspective of cultural anthropology and examined the social contexts of biological determinism. From these studies, it found that the human is not born, but rather become, that biological determinism, from phrenology and social evolutionism to social biology and IQ determinism, emerged for the breakthrough of crisis in which a number of disclosed social contradictions drove the established ruling order into a collapse, and that it cannot but function as dominant ideology rationalizing racial, ethnic, class and gender discriminations. Hence, bioscience must overcome biological determinism in order to be the hope of both all people and all sort of life. But it is without the transformation of unequal structures that the problem of biological determinism cannot be surmountable at all.

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Animal Ethics and Argument from Marginal Cases (동물 윤리학과 '가장자리 경우 논증')

  • Moon, Sung-Hak
    • Journal of Korean Philosophical Society
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    • v.148
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    • pp.129-156
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    • 2018
  • Recently, a lot of articles and writings defending animal right and welfare are introduced into our society. For example, P. Singer's Animal Liberation, T. Regan's The Case for Animal Rights, and J. Rachels's Created From Animal are representative writings of animal ethics. In his books, P. Singer maintains that all animals are equal. T. Regan insisted that animals as a subject of a life have rights. J. Rachels's moral individualism is that how an individual may be treated is to be determined, not by considering his group membership, but by considering his own particular characteristics. Interestingly, they use common argument called 'argument from marginal cases' to justify their theoretical positions. If we can disclose the weakness of the argument, all kinds of animal ethics which defend animal right and welfare such as animal liberation theory, animal rights theory and moral individualism will collapse. In this paper, I will examine the concrete contexts in which Singer, Regan and Rachels make use of the argument. And I will critically examine the argument. Lastly I will show that the attempt to deny the difference of species is unsuccessful.

The effect of Inhibition of Return on the spatial location of Focused-Attention (초점 주의의 공간 위치가 회귀억제에 미치는 영향)

  • 박찬희;심혜영;홍철운;김남균
    • Proceedings of the Korean Society for Emotion and Sensibility Conference
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    • 2001.05a
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    • pp.293-297
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    • 2001
  • 본 연구는 공간상에서 초점 주의의 공간 위치가 인간의 감각 운동 협응에 의한 회귀억제에 미치는 영향을 정량적으로 분석하기 위하여 수행되었다. 본 실험은 20∼25세 나이의 성인 남·여를 대상으로 하였고, 자체 제작한 방음 암실에서 실시되었다. 지금까지의 회귀억제는 위치와 시간에 관련된 특이한 현상이라고 정의되어 왔다. 그러나 본 실험에서는 피험자의 주의가 집중되어 있는 공간에서는 시간에 관계없이 일어나지 않지만 피험자의 주의가 분산되었을 경우는 한 번 집중된 공간으로 주의를 옮기기가 어려운 회귀억제 현상이 일어났다. 본 연구에서는 회귀억제는 조건에 따라서는 자극 제시 간격(SOA)과 무관하며 초짐 주의 공간 위치와 관련된 현상임을 정량적으로 평가하였다.

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Comparing Initiating and Responding Joint Attention as a Social Learning Mechanism: A Study Using Human-Avatar Head/Hand Interaction (사회 학습 기제로서 IJA와 RJA의 비교: 인간-아바타 머리/손 상호작용을 이용한 연구)

  • Kim, Mingyu;Kim, So-Yeon;Kim, Kwanguk
    • Journal of KIISE
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    • v.43 no.6
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    • pp.645-652
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    • 2016
  • Joint Attention (JA) has been known to play a key role in human social learning. However, relative impact of different interaction types has yet to be rigorously examined because of limitation of existing methodologies to simulate human-to-human interaction. In the present study, we designed a new JA paradigm with emulating human-avatar interaction and virtual reality technologies, and tested the paradigm in two experiments with healthy adults. Our results indicated that initiating JA (IJA) condition was more effective than responding JA (RJA) condition for social learning in both head and hand interactions. Moreover, the hand interaction involved better information processing than the head interaction. The implication of the results, the validity of the new paradigm, and limitations of this study were discussed.

What Is a Monster Narrative? Seven Fragments on the Relationship between a Monster Narrative and a Catastrophic Narrative (괴물서사란 무엇인가? - 괴물서사에서 파국서사로 나아가기 위한 일곱 개의 단편 -)

  • Moon, Hyong-jun
    • Cross-Cultural Studies
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    • v.50
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    • pp.31-51
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    • 2018
  • The concept of 'monsters' have become popular, again, in recent times. A number of 'monster narratives' that discuss monsters such as zombies, humanoids, viruses, extraterrestrials, and serial killers have been made and re-made in popular media. Noting such an interesting cultural context, this article attempts, first, to find out some essential prototypical elements of a monster narrative and, second, to relate it with a catastrophic narrative. Correspondingly, the word 'monster' has been used as a conceptual prototype category that denies universal and clear definition, which makes it as one of the most widely used and familiar subjects of the use of metaphor. The prototypical meanings of various monster figures can be converged on a certain creature of being in this way held out as bizarre, curious, and abnormal. The monster figure that surpasses existing normality is also connected to 'abjection,' such as something that is cast aside from the body such as the bodily functions seen in its associated blood, tears, vomit, excrement, or semen, and so on. Nevertheless, both the monster figure and abjection produce disgust and horror in the minds of ordinary spectators or readers of media using this metaphor to heighten excitement for the viewers. The abject characteristic of the monster figure also has something in common with the posthuman figure, meaning to apply to a category of inhuman others who are held outside of the normal category of human beings. In the similar vein, it is natural that the most typical monster figures in our times are posthuman creatures embodied in such forms as seen with zombies, humanoids, cyborgs, robots, and so on. In short, the monster figure includes all of the creatures and beings that disarray normalized humanist categories and values. The monster narrative, in the same sense, is a type of story that tells about others outside modern, anthropocentric, male-centered, and Westernized categories of thought. It can be argued that a catastrophic narrative, a literary genre which depicts the world where a series of catastrophic events demolish the existing human civilization, ought to be seen as a typical modern-day monster narrative, because it also discounts and criticizes normalized humanist categories and values as is the result of the monster narrative. Going beyond the prevailing humanist realist narrative that are so familiar with existing values, the catastrophic narrative is not only a monster narrative per se, but also a monstrous narrative which disrupts and reinvents currently mainstream narratives and ways of thinking.

How Different is Pragmatism from Utilitarianism? (실용주의는 공리주의인가?)

  • Ju, seon-hee
    • Journal of Korean Philosophical Society
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    • v.123
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    • pp.379-407
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    • 2012
  • The main purpose of this paper is to make a case for the availability of pragmatist ethics by showing the differences between utilitarianism and pragmatism. In this paper, drawing on Dewey's view, I show that Bentham and Mill were doomed to failure because they both regarded moral conduct not as a process but as a fixed act, the remarkable differences between their views notwithstanding. Besides, I also show that pragmatism distinguishes itself from utilitarianism by its focus on the aspect of the amendment of a conduct rather than its attainment. Pragmatist ethics works on the assumption that moral conduct arises only in conscious experience. What pragmatists mean by consciousness is not an ability just given to haman, but a function emerging from the human interaction with his environment. Therefore, morality is extended from and restricted by experience, because it is grounded in concrete experience, but not in the transcendental nor a priori realm. Since pragmatism suggests the possibility of "ethics without principles" in that it works through the way which successfully rejects the traditional absolutist ethics, while avoiding the downslide to a nihilistic form of skepticism. Thus, it may serve as a third view that overcomes a seriously divergent situation of the current ethical arguments. In other words, starting from the very nature of experience, pragmatist ethics offers a 'bottom-up' ethics, instead of a 'top-down' one. This reconstructive reading of pragmatism away from utilitarianism is expected to offer a more comprehensive account of our moral experience in the pluralistic world of diverged values.

Humanity in the Posthuman Era : Aesthetic authenticity (포스트휴먼시대의 인간다움 : 심미적 진정성)

  • Ryu, Do-hyang
    • Journal of Korean Philosophical Society
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    • v.145
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    • pp.45-69
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    • 2018
  • This is an attempt to reflect on humanity in the post-human era. Here, I think that the question of future human beings should be critically raised in the following two meanings. First, can post-humans recover the body, emotions, nature and women's voices suppressed by modern enlightened subjects? Second, can post-humans preserve humanity by fighting inhumanity without presupposing human essence or immutable foundations? In answer to these questions, I will have a dialogue with M. Heidegger(1889-1976), W. Benjamin(1892-1940), Th. W Adorno(1903-1969). The three philosophers looked at the inhuman world situation brought about by modern subjects and technology, and found the possibility of new human beings. The three philosophers' new human image are the three possible models of post-humanism, 'a human being as ek-sistence' (Heidegger, Chapter 2), 'the man who restored the similarity with the other through innervation' (Benjamin, Chapter 3), 'A human being who negates the inhuman society' (Adorno, Chapter 4), and examines the current status of each. In conclusion, as long as the fourth industrial revolution is developed as a system of digital capitalism that controls the world as a whole from human senses, impulses, and unconsciousness, the necessity of the post-human era is aesthetic authenticity.