• Communications for Statistical Applications and Methods
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• v.15 no.3
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• pp.303-324
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• 2008

From mid-1890's, biometricians and Mendelians debated over Darwin's evolutionary theory. Biologist W. Weldon and Mathematician K. Pearson were leaders of the biometric school and biologist W. Bateson led Mendelian school. In this paper topics of the controversy such as causation vs. correlation, frequency distribution are considered. And in relation to the tradition of British statistics, we consider the philosophy of Karl Pearson revealed in this debate. Besides many statistical methods and concepts by Karl Pearson, the newly born mathematical statistics got a new journal Biometrika, a department in university, and a school of researchers from this controversy.

• The Journal of Korean Philosophical History
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• no.59
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• pp.39-63
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• 2018

Kiho Academic in the late Joseon Korea, the negative effect of the Horak debate is amplified and the division within the academic is accelerated. However, the scholars of the Kiho Academic field put forth efforts to unify the academics with the same sense of responsibility to end the schism. Nevertheless, the scholars of the Kiho Academic have shown various differences in the process of accepting Neo-Confucianism, which creates new schools. Therefore, Kiho Academic in the late Joseon Korea coexisted with various schools with different academy positions. Some of the representative groups are Hwaseo, Nosa, Ganjae, Yeonjae, and Uuidang Schools. In addition, through the scholarly differentiation and the school division of the Kiho Academic, the debate on the mind that characterizes Neo-Confucianism of the late Joseon Korea has developed. However, there was a common value that everyone pursued in the middle of the debate: the construction of a moral ideal society, the ultimate goal of Neo-Confucianism. In conclusion, though the purpose they pursued was not fulfilled, it can be seen from the debate on the mind that they fiercely demanded that these requests were urgent in the late Joseon Korea This paper, therefore, the situation of the Kiho academic in the late of Joseon Korea, the problem consciousness of the scholars of the Kiho academic, and the issue and development of debate on the mind.

• Journal of Christian Education in Korea
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• v.69
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• pp.163-192
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• 2022

In the early 20th century, Korean Protestant Christians began two forms of prayer, Tongsung Kido and Dawn Prayer. The two prayers have been loved and performed by Korean Protestants for over 100 years. Speaking in tongues was introduced in the 1950s and became one of the most popular prayers along with Tongsung Kido and dawn prayer. Korean Protestant churches started Bible meditation in the 1970s through journals like the Daily Bible of the Scripture Union Korea. Now contemplative prayer appears as an unfamiliar and strange style of prayer, given the history of prayer so far in Korean churches. Protestant scholars and pastors have made this into a controversy; contemplative prayer is the first non-protestant prayer that has become controversial. The controversy is mainly about biblical origin, theological relevance, and historical and traditional conformity. This study asks and answers why this controversy is important for Korean Protestant churches. This study introduces the controversy and explores why one group accepts the prayer and others do not. Then, this study recounts the history of Korean Protestant prayers and shows the meanings of the encounter of Korean Protestant prayers and contemplative prayer. This study argues that Korean Protestant Christians, through the controversy, can learn that Korean Protestant churches have the potential to create a new prayer culture and tradition and need spiritual discipline through silence.

• The Journal of Korean Philosophical History
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• no.59
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• pp.9-38
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• 2018

Joseon Neo-Confucianism had important disputes throughout its hundred years of history. Starting in mid-16th century, Four-Seven Dispute focused on 'Qing (情, emotion)' while Horak Dispute that emerged in early 18th century put emphasis on whether people and things have the same 'Xing (性, nature).' These two disputes lasted until late Joseon. In that process, their issues were clearly recognized and consequently, characteristics of Joseon Neo-Confucianism were well demonstrated. With Western power surging in since mid-18th century, Joseon Neo-Confucianism should develop logic to cope with the Western power. One of responding logics was Zhulilun (主理論, theory of reason) in Neo-Confucianism. Diverse discussions particularly on 'Xin (心, mind)' were expansively made. From the notion of Xin Tong Xing Qing (心統性情) that Xin converges with Xing and Qing, an argument that Xin should be seen as 'Li (理, reason)' and another that Xin is basically 'Qi (氣, force of nature)' were up against each other. The academia heated up with issues raised such as whether Xin and Mingde (明德, bright virtue) are the same notion and whether Mingde should be seen as 'Li' or 'Qi', etc. Defining morality dispute in the late Joseon along with Four-Seven Dispute and Horak Dispute as 'three major disputes in Joseon Neo-Confucianism,' this paper focuses on clarifying their status, actuality and significance. Morality dispute was not only a theoretical dispute. It has significance in the aspect of 'topicality.' It directly and indirectly affected movements against Western and Japanese power, loyal troop's activities and independence movement as well. Compared to Four-Seven Dispute and Horak Dispute, morality dispute is more complex and expansive. In addition, it requires systematic organization of data. Intercomparison of three major disputes is one of key topics to determine characteristics of Joseon Neo-Confucianism.

• The Journal of Korean Philosophical History
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• no.59
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• pp.89-120
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• 2018

This paper is a study of the beginning pattern of simseul argument in the 19th century, based on the letter written by Hanju(1818~1886) and Mangu(1837~ 1902). In the text, I analyzed the theoretical differences between Mangu and Hanju that inherited from the study of Jungjae, is to expand the scope of the dispute between the Hanju and Mangu which to provide the beginning pattern of simseul argument. By revealing the theoretical difference between Hanju and Mangu, in the opposite direction, the content of the simseul argument between the Hanju and Jungjae's developed could be clearer. In the Hanjujip, there are nine letters to Mangu, there are also three letters to the Mangujip. These letters show a certain difference in the learning of the two people. So the text focuses on the content of these letters and reveals their theoretical differences, eventually it is confirmed that their theoretical differences lead to the beginning pattern of simseul argument. In particular, interpretation of LiKi leads to interpretation of Sim. Sim interpretation centers on the interpretation of the Zhuxi's 'Ki of Jungsang' meaning, while Hanju emphasizes to see as Lee, Mangu emphasizes that as the sum of Liki. 'Ki of Jungsang' is an interpretation of Zhuxi' Sim, and in the end, interpretation of 'Ki of Jungsang' means interpretation of Sim. Thus, while Hanju tried to see of Li, Mangu wanted to see at the sum of LiKi. This is simseul argument between Hanju and Man-gu, which was unfolded in the extension of the 19th century's simseul argument of erection. Through their argument, they are going to use it as an opportunity to review details of how the debate started in the Toegye school.

• (The)Study of the Eastern Classic
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• no.50
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• pp.89-120
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• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.

• Annual Conference of KIPS
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• 2001.10b
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• pp.1175-1178
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• 2001

이 논문에서는 현재 화랑세기 등 고대사 저술의 진위를 판단하는 과학적 방법론을 제안하고 이를 이용하여 그 저작작자의 진위를 추정해 보는 데 있다. 이런 방법론의 전통은 성서의 바울서한의 저자의 진위 논쟁, 세익스피어 작품의 진위논쟁 등 세계적 관심이 되는 것에서부터 정치적 사건 및 개인의 송사에까지 다양한 스펙트럼에서 논구될 수 있으며 이런 결과들은 현재 우리의 인문학계 특히 고대사학과 민족 정체성에 대한 거대 담론들에 대한 여러 형태의 유용한 실증적 전거를 마련해주게 될 것이다. 또한 다학문적, 학제적 연구의 새로운 모멘텀이 될 수 있을 것이다.

• Annual Conference of KIPS
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• 2001.04b
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• pp.775-778
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• 2001

이 논문에서는 현재 그 진위가 한국 고대사 연구의 초미의 관심이 되고 있는 화랑세기 등 고대사 저술의 진위를 판단하는 과학적 방법론을 제안하는 데 있다. 이런 방법론의 전통은 성서의 바울서한의 저자의 진위 논쟁, 세익스피어 작품의 진위논쟁 등 세계적 관심이 되는 것에서부터 정치적 사건 및 개인의 송사에까지 다양한 스펙트럼에서 논구될 수 있으며 이런 결과들은 현재 우리의 인문학계 특히 고대사학과 민족 정체성에 대한 거대 담론들에 대한 여러 형태의 유용한 실증적 전거를 마련해주게 될 것이다. 또한 다학문적, 학제적 연구의 새로운 모멘텀이 될 수 있을 것이다.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• Standardization Trend in Telecommunications
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• s.27
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• pp.1-59
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• 1993

급변하는 전기통신 환경속에서 표준에 대한 인식이 단순히 기술 개발 차원으로서뿐 아니라 시장진출 혹은 기술장벽의 수단으로서 변모하고 있다. 이에 따라, 최근 국내, 지역 및 국제 표준화 기구에 비상이 걸렸고, 이러한 시대적 요구에 대응하기 위해 오랜 전통을 지닌 ITU의 CCITT가 표준화 분야(TSS)로 확대$\cdot$개편하고 있다. 본 연구의 주요 목적은 1993년 3월 헬싱키에서 개최되었던 제1차 세계전기통신표준화회의(WTSC)의 개최 배경, 개정된 ITU 표준화 분야의 절차 및 작업방법의 규칙, 주요의제 및 논쟁, 그리고 결과를 검토하여 국내 유관기관들에게 세계 특히, ITU의 표준화 동향과 참여 방안을 알려서 이 기관들의 적극적인 참여를 유도하고 장단기 대응방안을 수립하도록 기초자료를 제시하는 것이다.