• Korean Journal of Logic
• /
• v.17 no.1
• /
• pp.33-70
• /
• 2014

We still do not know against what histocial/philosophical background and motivation was Tarski's definition of logical consequence introduced, even if it has had such a strong influence. In view of the centrality of the notion of logical consequence in logic and philosophy of logic, it is rather shocking. There must be various intertwined reasons to blame for this uncomfortable situation. There has been remarkable progress achieved recently on the history of analytic philosophy and modern logic. In view of the recent developments of the controversies involved, however, we will have to wait years to resolve all this uneasiness. In this gloomy situation, Douglas Patterson's recent study of Tarski's philosophy of language and logic seems to have the potential to turn out to be a ground breaking achievement. [Patterson (2012)] This article aims at reporting the state-of-the-art in this problem area, and fathoming the future directions of research by examining critically some unclear components of Patterson's study.

• Journal of Korean Philosophical Society
• /
• no.122
• /
• pp.85-134
• /
• 2018

In this article, I will provide a philosophical discourse on digital sexual violence that is a technological version of male violence. First, critical analysis of the mechanism of the spatiality and the temporality of the hidden and illicit camera is developed to focus on the immeasurable damage of this violence. I elaborate a notional division between digital sexual violence and cyber sexual violence. Secondly, the ease of taking images of women's bodies and the rapid transmission of these images through the advancement of digital communication technology and hyperconnectivity, lead to use these images as a new digital monet for men. They consolidate their male solidarity by reaffirming female inferiority and humiliating women. Thirdly, the invention of the structure of the new affect to resist to digital sexual violence is crucial. For that, it would be necessary to pass from the sexual shame to the sexual displeasure and to the socio-political indignation. These would create another opportunity to resist to digital sexual violence.

• Journal of Korean Philosophical Society
• /
• v.116
• /
• pp.281-312
• /
• 2010

Der vorliegende Beitrag problematisiert die Zeichen einer Zeit, in der nach der 'Wende des Sprachparadigmas' alle Prozesse einer Posttranszendenz, die in der heutigen philosophischen Problemsituation versucht werden, $bel{\ddot{a}}chelt$ werden, der Relativismus, Partikularismus und Skeptizismus $verst{\ddot{a}}rkt$ wird, und als Resultat die Kritik, Ablehnung und das Desinteresse an der Ideologie der Vernunft und Wahrheit sich verbreitet. Ich werde daher umgekehrt gerade an diesem Punkt ansetzen und ${\ddot{u}}ber$ die Notwendigkeit und Dringlichkeit der Rehabilitierung der "$Realit{\ddot{a}}t$ einer moralischen Vernunft" nachdenken. Zweck dieses Beitrags ist es, in Zusammenhang mit der Rehabilitierung der $Realit{\ddot{a}}t$ einer moralischen Vernunft, aufzuzeigen, welche theoretische Erkenntnis bzw.moralische Erkenntnis wahr ist, d.h., dass ein 'bewiesenes', da 'objektiv gerechtfertigtes' Argument existiert. $Daf{\ddot{u}}r$ werde ich als erstes auf das Problem der Relativistischen und Skeptizistischen Anhaltspunkte philosophisch eingehen(2), zur ${\ddot{U}}berwindung$ dieser Anhaltspunkte eine Rechtfertigung der rationelen und moralischen $Begr{\ddot{u}}ndung$ versuchen(3). In Folge soll betrachtet werden, dass die Rechtfertigung der rational moralischen $Begr{\ddot{u}}ndung$ mit dem Problem der $Letztbegr{\ddot{u}}ndung$ in enger Verbindung steht(4), und nachdem darauf hingewiesen wird, dass dies durch eine Konfrontation mit der Fallibilismus These zu erkenntnistheoretisch objektiver $G{\ddot{u}}ltigkeit$ gelangt(5), werde ich den Beitrag $abschlie{\ss}en$(6).

• Cross-Cultural Studies
• /
• v.45
• /
• pp.195-218
• /
• 2016

This paper focuses on the terminology of the dictionary as an encyclopedic element in the Buddhist language. The previous study on Buddhist language can be divided into a philosophical approach to the language itself, a review of the linguistic perspective of a specific monk, and a linguistic examination of the Buddhist language. The linguistic examination of the Buddhist language is further divided into analysis of certain Buddhist scriptures, and a study of vocabulary used throughout the Buddhist sphere. The Buddhist vocabulary in the existing Korean dictionary is found in specialized areas such as name, place name, history, and Buddhism. By advancing the generalized words of the terminologies, the meanings of the terminologies and the general words are described as polysemy. It is possible to identify the degree of transition from terminology to general word depending on the distribution of senses. In the case of Buddhist vocabulary, the usage as a general language and as a Buddhist term was given priority, and vocabulary was also derived from a Buddhist term, although it was described as a general language. If a dictionary is changed according to the language unit it contains, the difference in a Buddhist terminology for each dictionary, and a conflict between the existing academic research result and the prior description, will need to be resolved through the collaboration of religious experts, linguists, and lexicographers.

• The Journal of Korean Philosophical History
• /
• no.42
• /
• pp.295-330
• /
• 2014

This article is to investigate into the philosophical background and the applicability of the humanities programmes effectively to practice them, not to educate the religious doctrines, based on the traditional-cultural resources in the education center affiliated with the religious institution. These humanities programmes can be understood on the lifelong education associated with a person. In the light of common curriculum practising in the existing education center, contents of those programmes are reviewed with classifying the humanities programmes into 3 parts, that is, eastern classical language education, eastern classical education, and eastern traditional prognosticating arts branching off from the eastern philosophy. Eastern classical language education indicates the classical Chinese characters and literatures in the context of our historical tradition. Eastern classical education implies the education which can acquire classical literatures in a modern way, as a accumulation of knowledges having been in charge of a person's lifelong education, and as a entity responsible for making a person to bring to maturity of his character by comprehending the life of human being and the world in pre-modern, Finally, the eastern philosophy is chosen for the reason that have the very interesting contents which can report facts that recover the integral relationship between nature and human being lacking in contemporaries, and instead of rejecting to interpret human being excessively in terms of materialism, is a significant one endowed with the mission which should develop his potentials through the his lifelong. Especially, eastern traditional prognosticating arts are selected that people has considered with them so kindly, and are the knowledges forming the cores of national culture. It may be a very important that attempts to develop the humanities programmes practising in the education center affiliated with the religious institution are not only the demands of the times in our days, but also a new teaching way replacing with old fashioned teachings.

• Journal of Korean Philosophical Society
• /
• v.139
• /
• pp.265-313
• /
• 2016

This research aims to reconstruct the philosophical content and essence of Schopenhauer's metaphysics of music in his book, Die Welt als Wille und Vorstellung, particularly in paragraph 52, and to pay close attention to its theoretical account of music in the context of traditional musical aesthetics. The question whether Schopenhauer's theory of music is about aesthetics of feeling or about absolute music is dealt with at the end of this paper. It can be answered only within the whole system of his philosophy, because Schopenhauer's theory of music is the result of his philosophical reflections, and plays an important part in his metaphysics of the will. Schopenhauer's music theory, or rather his metaphysics of music, thus cannot be treated separately from Schopenhauer's metaphysics of the will, and is connected organically with it. As the metaphysics of the will lies in suspense between the traditional metaphysical philosophy and the non-metaphysical philosophy after Nietzsche, between the idealism and the philosophy of the body, the music aesthetics of Schopenhauer oscillates between the (romantic) aesthetics of feeling and the modern idea of absolute music.

• 사회경제평론
• /
• v.31 no.3
• /
• pp.165-201
• /
• 2018

According to F. Nietzsche and A. N. Whitehead, the fatal error of the modern Western ontology is to mistakenly assume that the structure of reality is the same as the structure of language, and to misplace the fictional linguistic subject as a realistic subject. This fictional concept of the subject is the concept of person. This paper will analyze how this fictional concept of person forms the basis for the development of modern finance. The historical period and place of analysis of the paper is England in the late 17th century. At this time and place, the modern form of banking began, and the concept of person was developed philosophically by English intellectuals, especially by John Locke. And at the same time, joint-stock companies and the English nation state acquired their independent abstract personhood. The fictional concept of person has reduced social relations to "exclusive property rights" and "creditor-debtor relations," and this reduction forms the ontological basis of modern finance. In modern finance where property rights and creditors' rights are mixed, property owners excercise exclusive property rights but avoid responsibility for the exercise by being transformed to creditors. Furthermore, property owners' privilege were extended when the modern groups-joint-stock companies and the nation state-who are endowed with eternal and independent personhood are reduced to debtors for the property owners.

• The Journal of Korean Philosophical History
• /
• no.25
• /
• pp.293-313
• /
• 2009

A general sequence of moral instruction in elementary school is advanced to understanding of contents, application of understanding, reflection of application. The understanding of contents as first stage of instruction is related with abstract moral concepts. A model of concept analysis as one of the moral instruction models could be applied to understand on abstract moral concept. We can find rationale of that model from the 'analysis of concept' that is proposed by John Wilson. His 'analysis of concept' is thinking technique based on informal logics of ordinal language. These technique is constituted of 'Isolating questions of concept', 'Right answers', 'Model cases', 'Contrary cases', 'Related cases', 'Borderline cases', 'Invented cases', 'Social context', 'Underlying anxiety', 'Practical results', 'Results in language'. And these techniques could be categorized some of stages like finding a concept for analysis, finding a cases for understanding, concerning on the contexts about using context, concerning on the verification of defined concept. But it has difficulties that directly applicate these stages and technique to elementary school students. For instruction in elementary school, teacher should be translated these terms about each stages and technique to terms suited for students. And it is good for students that these activity can inspire students' interests. In this thesis, I'm trying to translate original terms about concept analysis technique to terms that elementary school students can understand. And then, I'm intending to propose of moral instruction method about truth telling as a example.

• The Journal of Korean Association of Computer Education
• /
• v.13 no.2
• /
• pp.45-57
• /
• 2010

In this paper, we propose a C_PBS(C Program Bank System) which can support effective learning of C language. C_PBS allows a variety of problem uses and provides 3 types of search method for user convenience. It also shows many useful facilities: a variety of answers to a problem, display of problems according to reference frequency, interesting problem list, and problem carts. Especially, with the addition of comments and reference to the problems and answers, it implements collective intelligence via mutual collaborative learning by supporting the philosophy of web 2.0: participation, sharing, and open.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.193-223
• /
• 2016

This research examines the recognition of nature as identified by Zhuangzi through the man of truth. Zhuangzi defines inactivity as an act of nature and personifies it as the man of truth, a holy man who achieves salvation. It is the stage that is united with nature by breaking out of secular restriction and achieving the absolute liberal spirit. The man of truth is the origin enabling all the acts of nature. And since the existence of all living things is connected, the change of life and death complies with the operation of nature. It is an irresistible destiny for all human beings. Therefore, the duty of nature recognizes the life and death of all creation into a single perspective. In this sense, the feelings of joy and sorrow that human beings feel are unnecessary. When following the duty of nature and destiny, which is to break out of secular desire and empty the mind, it is possible to go to the stage of futility and enjoy a silent and comfortable life. Zhuangzi explains it as living free from worldly cares, which is the stage of 'Soyoyoo(逍遙遊)'. In this thesis, the principles of courtesy and the virtue of Confucianism are stated and are contrary to the concept of futility asserted by Zhuangzi. But, a different approach could be attempted which recognizes a superman who is even more evolved from the man of truth. The philosophical ideology of Zhuangzi could be a necessary factor for modern people and his oriental natural spirit should be highly appreciated.