• Journal of Korean Philosophical Society
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• v.141
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• pp.95-131
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• 2017

In this article, I intend to try to suggest the more persuasive answer to the basic practical philosophical question 'Does Ilminism meet the qualifying conditions of the genuine spontaneous practical philosophy?' through various social philosophical arguments about it. For that purpose, I carry out the detailed work to examine critically main forms and mattes in the system of Ahn's Ilminsim focused on the three dimensions of the 'establishment', 'contents', and 'role' of theory. And based on the normative and practical philosophical judgement about the 'decisive' limits and problems that is revealed through such the work, the tentative answer which I propose in relation with that question whether Ilminism fully satisfies the qualifying conditions of spontaneous practical philosophy in its truest sense or not is 'No.' At this time, decisive limits and problems refer to fatal main factors which prevent Iminism from gaining the title as a practical philosophy in its truest sense.

• Journal of Korean Philosophical Society
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• v.131
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• pp.245-272
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• 2014

이 논문은 풍우란(馮友蘭:1895~1990)의 신리학적 철학과학관을 해명하는 것이다. 풍우란은 과학의 역할과 중요성을 긍정하면서도, 철학의 독자적인 역할을 인정한 철학자이다. 그에 따르면 과학은 실제세계에 대한 구체적 적극적 지식을 추구하고, 철학은 '인생경지(경계(境界))의 고양'을 추구하며 나아가 정신의 '자유와 불멸'을 목표로 하는 학문이다. 과학과 철학은 학문의 대상 방법 목표가 상이한 별개의 학문이다. 그는 신실재론의 논리분석방법을 빌어 중국전통철학을 재해석하여 신리학적 철학체계를 수립함으로써 그 혼동을 정리하려했다. 과학은 구체적 객관세계[기(器)] 즉 실제(實際)에 관한 학문이고, 철학은 추상적 보편세계[이(理)] 즉 진제(眞際)에 대한 학문이라는 것이다. 그래서 과학은 구체적인 실제세계에 대한 적극적[긍정적] 지식의 축적을 목표로 하고, 철학은 보편적 세계에 대한 이지적 분석 종합 해석을 목표로 한다. 가장 철학적인 철학인 형이상학은 인생의 경지를 드높이는 것을 추구한다. 철학은 최고의 인생경계 즉, 천지경계(天地境界)의 도달을 목표한다. 이를 위해 철학은 진제에 대한 개념적 논리적 분석을 통해 실제를 초월하는 네 가지 형이상학적 관념을 얻어 천지경계에 도달할 수 있다. 천지경계에 도달하는 형이상학적 방법은 두 가지이다. 하나는 정(正)의 방법으로 논리분석법인데, 경험에 대해 논리적 분석 종합 해석을 하는 것이다. 다른 하나는 부(負)의 방법으로 중국화(中國畵)의 '홍운탁월(烘雲托月)'처럼 말할 수 없는 것을 말하는(불가사의(不可思議), 불가언설(不可言說)) 방법이다. 형이상학은 이를 통해 인간의 삶에 자유와 불멸을 가져다줄 수 있다. 이런 형이상학적 활동은 과학이 목표로 하지도 않고 할 수도 없다는 것이 풍우란의 견해이다. 이로서 풍우란은 참과 거짓을 밝힐 수 없는 무의미한 명제의 추방을 주장한 논리실증주의와 대립되는 철학관에 도달했다.

• Journal of Korean Elementary Science Education
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• v.40 no.3
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• pp.407-419
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• 2021

This study investigated the perception of science philosophy education targeting 150 elementary school teachers in metropolitan cities and provinces. The questionnaire survey on the perception of the philosophy of science education was composed of a 5-point Likert scale based on the interest and experience of the philosophy of science, the reason for difficulty in using it, and the introduction method, the expected effect. As a result of the survey, elementary school teachers' awareness of the interest and necessity of the philosophy of science was generally high, while the experience of learning and teaching the philosophy of science was low. In addition, to the reason why it was difficult to utilize the philosophy of science, teachers answered that there was insufficient teacher training and development of teaching and learning methods. As a way to introduce the philosophy of science in science education, it was thought that it was necessary to combine the concept learning and inquiry method, and elementary school teachers' perception of the expected effect of using the philosophy of science was generally high. The results of this study are meaningful in that they provide basic data on the direction of the introduction of the philosophy of science in elementary science education.

• Journal of Service Research and Studies
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• v.9 no.2
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• pp.1-15
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• 2019

This study analyzed the service philosophy of Eastern mainstream thought in order to establish a service philosophy. Following a prior study the "study of the service philosophy of major korean ideology", we explored the service philosophy of the Eastern mainstream ideology of China and India and it's coherence. The existing basic structure and operational model of service philosophy were presented in depth and the service philosophy of Oriental mainstream thought was derived. The philosophy of service can be presented as an idea of the structure of the service and as an idea of the operation of the service. It suggested compatibility of the service philosophy of Asian mainstream ideas, and analyzed them mainly in China and India. Indian ideas revolved around the ancient philosophy of Veda, Upanishads philosophy, and representative Buddhist philosophy. It also showed that a major trend of mainstream ideas in China and India was found to be compatible with the service philosophy. Follow-up studies are needed to further refine the structure of service philosophy and develop the principles of operation into larger ideas in the future, and a study of conformity of service philosophy in representative Western ideas, focusing on Greek, Roman, and German philosophy, is also required. Ultimately, it is necessary to establish a service philosophy as an ideological base that drives future economic and social development.

• Journal of Korean Philosophical Society
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• v.144
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• pp.285-318
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• 2017

The purpose of this paper is to reflect on the basic conception and attitude of Aristotelian philosophy by observing the transmission of his writings. The attempt to understand Aristotelian philosophy as a consistent, uniform, and unique system seems to be a natural expectation in the face of the scientific position of this philosophy. But if one looks at the history of the transmission and the edition of his works, this expectation does not correctly understand the Aristotelian philosophy, but misunderstands it. From this problem-consciousness I examine the structural features of Aristotelian philosophy by drawing attention to the work of Andronicus of Rhodes, who was the first editor of the Corpus Aristotelicum around the 1st century BC. This study is related to the historical understanding of the transmission of the Aristotelian writings, and to the classical-philological view of the transmission of writings, and also to the broad and profound understanding of the whole philosophy of Aristotle. Finally, I conclude that it is best to understand the Aristotelian philosophy in the pluralistic perspective as Aristotle himself did.

• Journal of Korean Philosophical Society
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• v.142
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• pp.165-192
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• 2017

The purpose of this thesis is to explain the difference between Heidegger's hermeneutical philosophy and Gadamer's philosophical hermeneutics. The difference is to say that Heidegger's philosophy begins with Aristotle's theory of category and transcendental philosophy. On the other hand, the beginning of Gadamer's philosophical research is Plato's dialog, philosophy and Hegels dialectic. 2. Heidegger regards humanism as a variant of the modern ideal of human beings. On the contrary, Gadamer understands humanism as a place where romantism leads to the ideals of human education. 3. Heidegger says that the hermeneutical circle is still a logical and existential structure of the circle. On the contrary, Gadamer understands the circle as a circle between the whole and the part. This circle is the law of traditional hermeneutics derived from the tradition of rhetoric. 4. Heidegger says Plato's philosophy is the first beginning of the substance metaphysic, Hegel's philosophy the end of the subject metaphysic. On the contrary, Gadamer says the hermeneutical understanding and the hermeneutical interpretation is endless. 5. Heidegger's ontology is as Sein zum Tode a future oriented and eschatological. On the contrary, Gadamer's hermeneutic is as Sein zum Text always the way to a past, the infinite openness.

• The Journal of Korean Philosophical History
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• no.27
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• pp.363-386
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• 2009

This paper's aim is to articulate the educational ideas and methodology of Confucian philosophy in contrast with western classical Philosophy. The ideas and methodology of western classical philosophy is manifested on "the similes of cave" in The Republic of Plato. "The similes of cave" teaches us that 1) philosophy begins with criticism of everyday's consciousness, 2) philosophy is based upon radical philosophical attitude, 3) philosophy request absolute knowledge of the ultimate, 4) philosopher enlightenments the people with absolute knowledge of the ultimate. Confucius said, "at fifteen, I had my mine bent on learning, ⋯⋯ at fifty I knew the decrees of Heaven, ⋯⋯ at seventy, I could follow what my heart desired, without transgressing what was right." This is a typical of philosophical life. Therefore, What the Great Learning as one of confucian Four Books represents, is 1) to illustrate illustrious Virtue, 2) to renovate the people, 3) and to rest in the highest excellence.

• Journal for History of Mathematics
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• v.23 no.2
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• pp.59-74
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• 2010

Though considering of philosophy of mathematics can be optional to theoretical mathematicians, that of philosophy of mathematics-education is supposed to be indispensible to mathematics-educators. So it is natural for mathematics-educators to ask what kind of philosophy might be more desirable for mathematics-education. In this context, this essay reviews two kinds of major philosophy of mathematics, Platonism and formalism. However it shows that humanism could be more plausible alternative philosophy of mathematicseducation. In the course of entailing such a result it introduces an episode of lecture for Laplace-transformation as a speculative evidence from experience.

• Journal of Korean Philosophical Society
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• v.146
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• pp.79-114
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• 2018

In this article I investigate the critical fundamental truth of the practical philosophy of Kim Doo-Huhn who has not become known in our Korean society but should be paid respect at any cost in the history of practical philosophy, and whom we should take the important case of a philosophical lesson, focused on 'the Dialectic of Theory of Value' which makes up an essential framework of his practical philosophy.

• 프린팅코리아
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• v.11 no.3
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• pp.110-111
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• 2012

박종도(주)윤일문화 대표가 인쇄제작을 맡은 '한국철학사전'이 최근 발간됐다. 한국철학에 남다른 열정과 애정을 가지고 있는 박종도 대표는 인쇄사 사정이 어려운 와중에도 '한국철학사전' 발간을 중도에 포기하지 않고 진행했다. 한국철학사전은 2년 7개월에 걸쳐 민간신앙, 불교, 유교, 실학, 도교, 기독교를 망라하여 고대부터 현재까지의 주요 철학인물들과 핵심용어, 저술들을 총정리한 책이다. 이 책은 2011년 문화체육관광부 우수교양도서, 간행물윤리위원회 권장도서로 선정됐으며, 한겨레신문, 조선일보, 동아일보, SBS TV 등 주요 매체에서도 앞다퉈 소개하는 등 화제가 되고 있다. 본지에서는 이 책 발문에 쓰인 박종도 사장의 글을 소개한다.