• The Journal of Korean Philosophical History
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• no.31
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• pp.347-374
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• 2011

Along with Hujiwara Seika(藤原惺窩), Hayashi Razan(林羅山) is called the founder of the Japanese Confucianism in the Eto(江戶) era. And it is necessary for us to grasp that how Razan understand the theory of I-Ki(理氣論), then we can investigate the characteristics of his thought. In ordinary, people understand that the theory of I-Ki, as a completed view of the world, is integration of the structure of theory of the neo-Confucianism. So a certain thinker's ideological attitude is determined according to how people understand the theory. And then we can grasp the structure of his view of the world and human. Therefore, the purpose of this paper is to study how Razan had understanded the I(理) and Ki(氣). In spite of a scholar of Zhu Xi(朱熹), Razan didn't accept Zhu's view of I-Ki, he seem to lean toward the view of Wang Yangmings'(王陽明) in the his early learning days. But that doesn't mean he is a scholar of doctrine of Wang Yangming. When he meets the logical contradiction under the process of investigating the problem of Sein and Sollen, he just only to explain it with logic of Ki(氣) which is closed by mind. Meanwhile if we suppose I(理) is pure goodness and there is no things outside of I(理), if so Razan doubts about that where is the root of evil and he try to investigate the answer. In his latter years, Razan takes Zhu Xi's doctrine again get out of the mental attitude to the view of I-Ki(理氣). The outcome of precedent study about Razan points a fact that Razan needs a little more digging into the ieda of 'Fact and Sollen' which had been the reason of ideal confusion of him. But his ideal confusion is not the point of issue. Point is that Razan had understanded I-Ki(理氣) with monistic of Shim(心) in his early years. As a result, that bring about the outcome which exclude ontological thinking, and had come to grips with aspects of Sollen of all things in understanding of the doctrine of Zhu Xi. And I think that is the clue to understanding of Razan's learning.

• Journal of the Korean Society of Earth Science Education
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• v.15 no.3
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• pp.354-372
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• 2022

The purpose of this study is to explore the philosophical position of various scientific theories based on the scientific worldviews for science education. In addition, it aims to expand science education, which has usually dealt with epistemology and methodology, to ontology, that is, to the problem of metaphysics. It can be said that there exists a physical realism, traditionally defined as a strong determinism of the metaphysical belief. That is fixed and unchanging objective scientific knowledge independent of our minds, which was established by Newton, Einstein and Schridinger. What can be seen in the natural laws of dynamics can be called 'mathematicization'. Einstein also shook the traditional views to some extent through the theory of relativity, but his theory was still close to traditional thinking. On the contrary, to escape from this rigid determinism, we need anthropomorphic concepts such as 'possibility' and 'chance'. It is a characteristic of the modern scientific worldviews that leads the change of scientific theory from a classically strong deterministic thought to a weak deterministic accidental accident, probability theory, and a naturalistic point of view. This can be said to correspond to Darwin's theory of evolution and quantum mechanics. We can have three types of epistemological worlds that justify this ontological worldviews. These are rationalism, empiricism and naturalism. In many cases, science education does not tell us what kind of metaphysical beliefs the scientific theories we deal with in the field of education are based on. Also, science education focuses only on the understanding of scientific knowledge. However, it can be said that true knowledge can bring understanding only when it is connected to the knowledge of learned knowledge and the learner's own metaphysical belief in the world. Therefore, in the future, science education needs to connect various scientific theories based on scientific worldviews and philosophical position and present them to students.

• 기호학연구
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• no.54
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• pp.119-145
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• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• (The)Study of the Eastern Classic
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• no.54
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• pp.349-386
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• 2014

Noju Oh Hui-sang(1763-1833) is one of the neo-Confucian scholars representing with Hong Chik-pil the Kiho-Nak School from the late 18th to the early 19th century. He did sincerely not only succeed theories of Kiho School originated from Yulgok, but also strengthened the main view of the Nak faction by clarifying the theoretical stance of it derived from Kim Chang-hyop. Not only he does suggest critical points of view against Ho faction in terms of Horak Controversy, but also criticizes heterodox account, which raised by an inner circle of Nak faction. In this vein, Oh established the neo-Confucian ways of realization of morality and ideal society by setting up his own points of view on mind and bright virtues that are followed by various issues of Horak Controversy. My paper will examine the values of Oh's account of Nature-Principle in the light of intellectual historical context by paying a special attention to his critical views of Ho faction. Oh's main idea is how to systematize practical foundation of realizing morality. Thus, he wants to theoretically explain both the practice of morality and the reality of pure moral mind in order to establish concrete practices of them in the real world. In doing so, he pays attention to mutual inclusive relationship between Principle and Matter(ki:氣). The mutual inclusive relationship between them can be exactly applied into the relationship between mind and Nature. So, the realityof moral principle explicitly implies the pure goodness of moral agency. Furthermore, his elucidation of logical relationship between mind and Nature and its values via the ontological understanding of them is to set up a system of cultivation, i.e., realizing practical foundation of pure moral mind. In conclusion, we can evaluate that Oh's account of Nature-Principle, at least, aims not only at establishment of moral agency and its reality in a theoretical dimension, but also at a guarantee of their realization in the world.