• The Journal of Korean Medical History
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• 제21권1호
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• pp.37-45
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• 2008

Correlations between "The Book of Changes" and medicine originate from the first publication of the book. Korean Traditional Medicine is no exception in following this tendency of making connections between the two fields. A Chinese medical text, "의학정전" is the most frequently cited text in a Korean medical text "Euirimchalyo". Upon examining the two texts focusing on the 종창, 임폐문 that discusses 비괘, it could be seen that Euirimchalyo edited out the philosophical contents of 의학정전 as much as possible. Thus, on examination of the text, it can be concluded that 의림촬요 takes no part in the Korean history of medical philosophy. This indicates that 의림촬요 is a medical text that purses practicality and efficiency though selectively summarizing.

• 시스템엔지니어링워크숍
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• 통권1호
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• pp.119-126
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• 2003

After attending the special lecture by Halligan on "The Principles of Systems Engineering" at the 2002 KCOSE workshop, the author tried to collect similar SE principles scanning throughout several SE text books and internet sources. During this process it is found that INCOSE once established a SE-Principles WG and tried to collect SE-principles. They tried to make distinctions among pragmatic, mathematical, and philosophical principles. The result of this effort to collect various SE-principles showed that, including the INCOSE SE-principles WG, most authors seem only succeeded in generating the pragmatic SE-principles but failed in both mathematical and philosophical SE-principles.

• Journal for History of Mathematics
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• 제11권1호
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• pp.27-35
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• 1998

As Chinese philosophy has developed by commentary for the original texts, the Nine Chapters has been greatly improved by the commentary given by Liu Hui and it was transformed from an arithmetic text to Mathematics. Comparing his commentary and Chinese philosophical development up to his date, we conclude that Liu Hui was able to make such a great leap by his thorough understanding of philosophical development.

• Proceedings of the Zoological Society Korea Conference
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• 한국동물학회 1996년도 한국생물과학협회 국제학술대회
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• pp.273.2-273
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• 1996

No Abstract, See Full Text

• Journal of Korean Philosophical Society
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• 제142권
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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.

• Journal of Science of Art and Design
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• 제8권
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• pp.95-127
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• 2005

It's a matter of ontology rather than that of cognition and methodology to discuss a work of art in Gadamer's philosophy. In addition, he emphasizes the cognitive aspect of a work of art instead of comparing forms and contents of them. For that reason, he excludes aesthetic consciousness derived from Kant first and then makes away with Schiller's theory of aesthetic education. For Gadamer, the concept of truth does not mean accord or correspondence. It would rather be an encounter. This encounter is not axed on a specific time, but a continuous and historical one. Basically. a work of art guarantees this kind of an encounter. This encounter is not based on mutual agreement through an objective standard but on recognition with mutual understanding. Therefore, prejudice or tradition should be acknowledged and respected instead of being excluded. We have only to minimize difference between them through conversation. Gadamer's ontology of a work of art is based on such a ground. The function of a work of art is not only simple satisfaction of aesthetic senses but an object of interpretation, that is, a text by presenting a ground of truth through an agreement of situation. This text reveals its meaning in the situation of author-text-reader. The appearance of this meaning is nothing but the birth of truth. Symbol-allegory and classicism show how to express this kind of truth in a work of art. It is true that Gadamer's philosophical hermeneutics cannot be easily applied to interpret a concrete work of art because it just lays emphasis on the process of 'understanding' instead of a detailed analysis on an individual work. For that reason, he was criticized by some people because of this subjectivity of understanding. However, it's meaning could be changed according to the viewpoint on a work of art. There appears various structural approaches on a work of art in contemporary theory of art. Gadamer just asks the basis of such approaches instead of criticizing a specific one Therefore, a practical approach on individual work should be made separately and hermeneutics enriches the meaning of open-ending of each work of art.

• English & American cultural studies
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• 제16권2호
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• pp.111-139
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• 2016

Plato's philosophical importance in western thinking history cannot be understated. Especially his dichotomy system became common to the European traditions of philosophical and scientific discourses by assigning principal value to the presence that is opposed to the absence. Since the ancient Greeks, the concept of presence has been expressed itself in number of ways such as God, Truth, Logos, and center. Derrida called this European thinking "the metaphysics of presence." In order to analyze logocentrism also called the metaphysics of presence in No Telephone to Heaven, I used the term, paralogy that Aristotle did not accept as rules of argumentation but that Lyotard revived it positively as the principle of reason. Lyotard's incredulity towards rationalist theory of modernism is that knowledge can never be certain. Without any ultimate validity, certainty is impossible. Nevertheless, as Fanon said, the colonial world is dominated with a traditional Manichaean world. As a result what remains to the colonized to establish their identities is that of an armed struggle towards the colonizer even though they know it results in the vicious circle of hatred endlessly. Cliff attempted to show this message in her text through the tragic heroine, Clare Savage. Cliff's another critique of modernism's rationalism is shown through the ambiguous sexuality of Harry/Harriot. In this novel, gender plays also a central role by questioning the traditional binary system of sexuality. In this paper, I deconstructed this traditional gender system in terms of Bulter's concept of performitivity. This study will give the text another layer of deconstructive interpretation echoing with the proverb, one tree cannot make a forest.

• International Journal of Computer Science & Network Security
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• 제22권5호
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• pp.163-167
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• 2022

The article explores linguo-stylistic influence markers in essayistic texts. The novelty of this investigation is provided by its perspective. Essayism is looked at as a style of thinking and writing and studied as a holistic philosophical and cultural phenomenon, as a revalent form of comprehension of reality that features non-lasting author's judgements and enhancement of the author's voice in the text. Based on the texts by V. Rosanov, G.K. Chesterton, and D. Dontsov, the remarkable English, Russian, and Ukrainian essay-writers of the first party of the 20th century, the article tracks the typical ontological-and-existentialist correlation at the content, stylistic, and semantic levels. It is observed in terms of the ideas presented in the texts of these publicists and the lexicostylistic markers of the influence on the reader that enable these ideas to implement. The explored poetic syntax, key lexemes, dialogueness, intonational melodics, specific language, free associations, aphoristic nature, verbalization of emotions and feeling in the psycholinguistic form of their expression, stress, heroic elevation, metaphors and evaluative linguistic units in the ontological-and-existentialist aspects contribute to extremely delicate and demanding nature of the essayistic style. They create a "lacework" of unpredictable properties, intellectual illumination, unexpected similarity, metaphorical freshness, sudden discoveries, unmotivated unities.

• Cartoon and Animation Studies
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• 통권15호
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• pp.29-47
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• 2009

The changes in the field of high tech media promote the development of animation films, which was considered once as a decaying industry. A large success of Disney animation films in 1980's and the possibilities of animation as an economically profitable mass products allowed this art form to play a leading role in mass culture. But, the cultural and philosophical aspects of animation works are not studied enough up to this time, despite its importance. This article is focused on the study of animation as a serious cultural and philosophical text. The object of research is the Russian animation in the period of 1960-1980 years. In this time, new trends are noticed in the history of Russian animation : aesthetical experiments in style and subjects became possible since the society freed from totalitarian atmosphere after the political destalinization by Khrushchev. In addition to, it was the time when the system of state subsidies still functioned, that animation was not the object of cultural industry yet, as it happened in the period of Perestroika. In this condition, lots of short animation films, which were remarkable not only in the context of Soviet art culture, but also in the history of world animation films, were produced. This article proposes to analyze the characteristics of realities and fantasy, portrayed in the films of this period, and examine the role and status of animation films in the social-cultural context.

• Cross-Cultural Studies
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• 제19권
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• pp.251-270
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• 2010

The subject of the paper is to discern the validity of the translation theory put forward by the ESIT(Ecole Sup?rieur d'Interpr?tes et de Tranducteurs, Universit? Paris III) and how it differentiates from the other translation theories. First, the paper will analyze the theoretical aspects put forward by examining the equivalence that may be discerned between the french and korean translation in relation to the original english text that is being translated. Employing the equivalence in translation may shed new insights into the unterminable discussions we witness today between the literal translation and the free translation. Contrary to the formal equivalence the dynamic equivalence by Nida suggests that the messages retain the same meanings whether it be the original or a translated text to the/for the reader. In short, the object of the dynamic equivalence is to identify the closest equivalence to the suggested source language. The concept of correspondence and equivalence defined by theoriticians of translation falls to the domain of dynamic equivalence suggested by Nida. In translation theory the domain of usage of language and the that of discourse is denoted separately. by usage one denotes the translation through symbols that make up language itself. In contrast to this, the discourse is suggestive of defining the newly created expressions which may be denoted as being a creative equivalence which embodies the original message for the singular situation at hand. The translator will however find oneself incorporating the two opposing theories in translating. Translation falls under the criteria of text and not of language, thus one cannot regulate or foresee any special circumstances that may arise in translation of discourse, the translation to reflect this condition should always be delimited. All other translation should be subject to translation by equivalence. The interpretation theory in translation (of ESIT) in effect is relative to both the empirical and philosophical approach and is suggestive of new perspective in translation. In conclusion, the above suggested translation theory is different from the skopos theory and the polysystem theory in that it only takes in to account the elements that are in close relation to the original text, and also that it was developed for educational purposes opening new perspectives in the domain of translation theories.