Modern schooling in Korea, which was officially established by law in 1949, is well known for its function as an engine of economic success in modern Korea. Although this fact seems to be world-wid...

The current age is characterised by many as secular, and a source of such a characterisation can be found in the Nietzschean claim that thoughts about there being some ultimate reality have to be jettisoned, and human existence and the world need to be embraced as they are. That claim is renewed by some secular thinkers who insist that education has to be reconceived in ways congenial to the new age. It is argued that central to their logic is the (...) dichotomy between the religious and the secular or the otherworldly and the earthly, and that this dichotomy is simplistic as well as problematic. As an alternative to the ‘two worlds’ view, the ‘two aspects’ view is suggested, with an interpretation of reality that the noumenon––the non-human––has to be taken in the negative sense. Against secularising the domain of education, it is indicated that there still remains a place for education to occupy between the two poles of religiousness and secularity. (shrink)

With the rise of the knowledge economy, the knowledge content of goods and services is going up just as their material content is declining. Economic value is increasingly seen to reside in intangible assets, rather than material. This book explores the framework of 'I-Space' - a theoretical approach to the production and distribution of knowledge.

This descriptive study was undertaken to identify the degree of ethical sensitivity of staff nurses and to analyze the differences in ethical sensitivity in terms of both general and ethics-related characteristics. Participants were 236 staff nurses working in general hospitals in Korea. Ethical sensitivity was measured by means of an instrument developed by the researchers. The results showed that the mean score for the degree of ethical sensitivity was 0.71 out of a possible maximum score of 1 (range 0.30 to (...) 0.97). For general characteristics, there was a significant difference in ethical sensitivity according to age (F (df 2233)-3.99, P-0.02). For characteristics related to ethics, there was a significant difference in ethical sensitivity according to attitude towards the nursing profession (F (df 4231)-2.94, P-0.03). It is therefore recommended that a training program reflecting these variables be developed to enhance staff nurses’ ethical sensitivity. (shrink)

The purpose of this essay is to identify the characters of Ham's philosophy that have been formed through the historical process of the encounter between the Eastern and Western civilizations. Views of the academics on Ham have been divided in two; those who regard Ham as a philosopher characterizing oriental Korean cultural thought, and those who see him with the characteristics of Christianity and Western modern cultural thought. In this essay I will show that Ham formed an integrated thought which (...) interweaves the Eastern and Western cultures and minds through accepting the Western Christian modern mind but with theoriental identity of Korean culture. Also, I will clarify the characteristics of Korean modern history as a process of the encounter between the Eastern and Western civilizations. I then discuss the way the basic elements of the Eastern and Western cultural thoughts were accepted and integrated in Ham's thoughts, in line with Korean modern history. This essay also reveals that Logos in Western Greek philosophy, the Word in Christianity (“agape”, love), Tao in Eastern Asia, and Han (Great one) of the Han people (Koreans) were the core concepts and principles of Ham’s philosophy. His main statement, “Thinking people will survive” can be confirmed by the Logos; his core concepts “will” and “love” in the Word; his organic oneness of thought that unifies process and purpose, and the comparative and the absolute, in the Tao (Way); and his integrated philosophy that covers the Eastern and Western, the old and the new, the material and the spiritual,and the individual and the group, in Han. (shrink)

이 연구는 서경덕 학파인 박순의 철학을 고찰하는데 목적을 둔다. 박순의 철학은 존재하는 사료가 부족하기 때문에 그 전체를 파악하기가 어렵다. 다만 『思菴集』과 『栗谷全書』에서 보이는 3번의 왕복서를 통해 그 윤곽을 파악할 수 있을 뿐이다. 그러나 이 왕복서 속에서 보이는 철학적 담론은 그의 학문적 세계가 독창적임을 짐작케 한다. 아쉽게도 독창적인 주장에 비해 왕복서에 보이는 전거들을 그 핵심만을 이야기하기 때문에 불친절 하다. 이 때문에 그의 스승인 서경덕의 철학적 세계를 요청한 후 그것에 미루어 박순의 주장을 살펴 볼 수밖에 없다. 이 과정에서 곡해나 견강부회 될 수 (...) 있는 여지 또한 존재한다. 하지만 박순의 철학을 일괄 한다는 것에도 이 연구는 충분한 가치를 지닌다고 할 수 있다. 이 연구는 서경덕의 철학을 전개한 후 3번의 왕복서에 나타난 박순과 이이의 주장에 분석 그 내용을 가진다. 특히 太極生兩儀의 개념에 기초하여 이들 사이에 나타난 첨예한 갈등과 논리 구조를 분석하고 있다. 이 과정에서 자연스럽게 박순의 철학적 세계관을 엿 볼 수 있게 된다. (shrink)

조선의 성리학과 실학의 경계는 양자 간의 뚜렷한 차이점의 유무에 따라 결정된다. 그리고 그 구분은 일반적으로 경세치용·이용후생·실사구시라는 특징을 통해 나뉘어져 왔다. 이에 반해 이 논문에서는 성리학의 도덕주의가 어떻게 고통을 초래하는 억압의 기제로 작동될 수 있으며, 최한기의 실학사상은 어떻게 이 억압으로부터의 해방으로 해석될 수 있는지를 분석하여 양자의 새로운 경계를 제시한다는 점에서 차별성을 갖는다. 최한기가 주장한 통일적 인간관은 성리학의 이기(理氣)가 가지는 차별적 위상에서 야기된 분열된 자아에 대한 대안이 된다. 또한 최한기 기학(氣學)의 기통적(氣通的) 사회관은 천과 성인의 위상에 근거한 일방적이고 시대를 초월한 성리학의 사회규범이 당시의 (...) 사회구성원들에게 불합리한 억압의 기제로 작동할 수 있는 점을 해결하는 새로운 사상으로서 가치를 지닌다. (shrink)

본 논문은 漢代 이후 생성된 不易의 개념을 고찰하는데 목적을 둔다. 不易은 불변의 구조 혹은 법칙으로 이해 될 수 있다. 그러나 이 경우 불역은 변화를 핵심으로 삼는 『역경』의 전통적 독법에 상충될 수도 있다. 왜냐하면 불역을 ‘사물의 모양이나 성질이 변하지 아니함’의 사전적 의미로 받아들일 경우 이것은 고정된 실체적 개념으로 이해 될 수도 있기 때문이다. 『역경』 속에는 본래 변화의 원리가 내재되어 있지만 그것이 구체적으로 개념화 된 것은 漢代에 『역전』이 만들어진 이후이다. 『역전』은 陰陽의 개념을 도구로 삼아 무한한 변화작용을 설명한다. 그리고 이때 생성되는 변화는 음양을 (...) 고정된 실체로 보는 것이 아니라, 서로 다른 속성을 가진 양태로 파악하기 때문에 자칫 실체 개념으로 인해 발생될 수 있는 모순을 미연에 방지한다. 그리고 무한한 변화를 그 작용으로 파악할 경우 쉼 없이 발생되는 변화 자체가 곧 법칙이 될 수 있다. 이 때문에 무한히 작용하는 변화 자체를 법칙으로 삼고 이들 관계를 불변의 구조 혹은 법칙으로 파악할 경우 변화와 불별은 서로 표현만 다를 뿐 동일한 개념 된다. 이것은 그대상이 쉼 없이 작용하는 자연일 경우 더욱더 분명해 진다. 하지만 불역은 자연뿐만 아니라 상하존비, 군신, 부부등과 같은 인간관계에도 적용된다. 이것은 자연과 인간을 유비적 관계로 파악하고 자연으로부터 인간행위의 기준을 찾으려는 형태로서 한대의 사유의 특징 중 하나이다. 불역의 개념 또한 이러한 시대적 특징으로부터 이해되어야 한다. 결론을 말하자면 불역은 인간 스스로의 자각을 통해 세계의 해석자에 지위를 확보하고 이를 통해 인간행위의 당위에 법칙을 수립하는 과정에서 생겨난 개념이다. (shrink)

본 연구의 목적은 한자경의 연구(『한국철학의 맥』)에서 ‘다산이 우리 사상사의 연속성, 정신의 역사성을 부정했다’는 주장을 반성적으로 검토하는 것이다. 한자경은 성리학을 ‘내재주의’적 관점으로, 다산의 학문을 ‘외재주의’적 관점으로 해석하며, 정약용의 사상은 결국 ‘탈성리학적’이면서 ‘탈유교적’이라고 해석한다. 한자경의 주장에 따르면 다산은 송대 성리학이 공맹의 원시유학과 그 근본정신에서부터 상반되며 질적으로 ‘변질’된 것으로 본다. 이렇듯 한자경은 다산이 ‘주희가 유학의 도통으로 확립한 것이 오히려 유학의 왜곡일 뿐’이며, 주자학을 계승한 조선 유학의 역사도 “자기 왜곡의 역사”인 것이라고 주장하여, 결과적으로 다산은 “우리 사상사의 연속성, 정신의 역사성을 부정”하고 있다고 규정한다. 한자경은 이러한 (...) 다산의 사상관이 마테오 리치(Matteo Ricci, 1552-1610)의 『천주실의』에 대한 영향 때문이라고 주장한다. 그렇지만 다산의 학문이 “우리 사상사의 연속성, 정신의 역사성을 부정”하는 것이며, 이것을 마테오 리치의 『천주실의』에서 배운 것이라는 한자경의 주장은 이 연구서 전체에 흐르는 ‘한국철학의 맥’ 즉 일심이 유독 다산에게서만 단절되었다는 문제가 생긴다. 이에 대해 논자는, 다산에게서 한국철학의 고유성이 없지 않으며, 특히 다산의 편지글에는 역사와 시원에 대한 그의 관심이 많이 나타난다는 점과 그의 독특한 실존적 사상 경향이 나타나고 있음을 드러내었다. 그는 자신의 실존적 삶 속에서 더 깊이 더 멀리 시원을 바라보았으며, 우리나라 문학과 역사, 선현들의 글들을 읽고 지혜를 얻어 또 그것을 후세에 전해주려고 노력했다. 다산은 ‘주자학’과 ‘공맹유학’을 거슬러 올라가, 그것들 보다 더 원천적인 ‘상고시대 중국유학’, 또 그 보다도 더 시원적이면서 동시에 ‘지금 여기’를 강조하는 실존적인 철학적인 사유를 추구하고 있다. (shrink)

Abstract This paper studies Olivi's account of perceptual representation. It addresses two main questions: (1) how do perceptual representations originate? and (2) how do they represent their objects? Regarding (1), it is well known that Olivi emphasizes the activity of the soul in the production of perceptual representations. Yet it is sometimes argued that he overstresses the activity of the soul in a way that yields a philosophically problematic result. I argue that Olivi was well aware of the problem that (...) could be raised for his theory and that he sought to cope with it. Regarding (2), Pasnau argues that for Olivi, causal relationships with external objects determine the content of perceptual representations. I argue that, rather, perceptual representations are about their objects because they are their similitudes. This makes him an internalist about representational content. (shrink)

In this paper, I examine the relation between phenomenology and anthropology by placing Foucault?s first published piece, Introduction to Binswanger?s?Dream and Existence? in dialectical tension with The Order of Things. I argue that the early work, which so far hasn?t received much critical attention, is of particular interest because while OT is notoriously critical of anthropological confusions in general, and of?Man? as an empirico-transcendental double in particular, IB views?existential anthropology? as a unique opportunity to establish a new and fruitful relation (...) between transcendental forms and empirical contents. This is because IB focuses on a specific object,?Menschsein?, which is neither the transcendental subject nor an empirical being. Thus for the young Foucault existential anthropology occupies a fertile methodological middle ground between transcendental approaches and empirical forms of analysis. I first interpret anthropology in the light of phenomenology and defend the view that Menschsein is neither a transcendental structure nor a concrete particular, but as the instantiation of the first in the second. I argue that for anthropology to yield the full theoretical benefits Foucault claims for it, the particular cases of Menschsein examined in existential analysis have to be regarded as exemplary. I then read phenomenology back in the light of anthropology and examine how, for Foucault, the analysis of Menschsein in dreams benefits fundamental ontology by affording us a clearer view of some of the main existentiale than the focus on everyday waking experience in Being and Time. Finally, I turn to the limits and difficulties of this early position and my reading of it, and to their consequences for Foucault?s later view. (shrink)

In this paper I argue that in addition to the three generally recognized kinds of de re thought, i.e., perception-based, memory-based and communication-based thought, there is a kind of de re thought, which is based on image and cannot be assimilated to any of these recognized kinds of de re thought. I call it simply image-based de re thought. Although image-based thought shares some similarities with the other kinds of de re thought, it should and can be distinguished from each (...) of them. The focus of this paper is on the distinction between image-based thought and perception-based thought, as it is this distinction that is either overlooked or denied by philosophers who have no difficulty seeing the distinct role of images in our thinking about things in the world. (shrink)

What we regard as real are the objects of the phenomenal world which we perceive. We regard those that we see objectively, as in the third person perspective, as real. What then is the mind that pe...

This study offers a new and stimulating interpretation of Theophrastus' "De sensibus, a treatise unique in content and method, as it reports and criticizes the ...

In this essay, I argue for the conclusion that the Chinese sentences that are regularly translated into subject-predicate sentences in English may be understood as all non-subject-predicate sentences. My argument is based on the premise that some grammatical features are crucial to yield the sense of contrast between the completeness of subject and the incompleteness of predicate. The absence of such grammatical features in Chinese makes it impossible to establish any criterion for the distinction between subject and predicate in Chinese.

According to Kripke’s thesis of the necessity of origin, if an object has an origin, it necessarily has that origin. Kripke’s thesis has special cases that we may refer to as “origin theses” when applied to certain types of objects, such as humans and tables. While origin theses have intuitive plausibility, why they are true remains unclear. This paper addresses a prominent line of defense for origin theses. In a celebrated note in Naming and Necessity, Kripke briefly presented an incomplete (...) argument. Advocates of this line of defense attempt to establish origin theses by proposing additional principles with which to complete Kripke’s argument. I call these defenses “Kripkean defenses.” The usual debate in the literature regarding Kripkean defenses has focused on the justifiability of the proposed principles. In this paper, I highlight a neglected issue that arises for Kripkean defenders, even if the debate is assumed to be settled in their favor. I argue that, even if Kripke’s argument is sound, it falls short of establishing origin theses, leaving an inferential gap. How to close the gap is a new problem for Kripkean defenders. My goal in the paper is to offer a solution that I believe is their best hope. If I am right, Kripkean defenders should commit themselves to the Aristotelian view that individuals such as human beings and tables are, in a robust Aristotelian sense, substances with irreducible powers that emerge from the powers of their causal origin. (shrink)

This book examines the philosophical and scientific achievements of Sir Kenelm Digby, a successful English diplomat, privateer and natural philosopher of the mid-1600s. Not widely remembered today, Digby is one of the most intriguing figures in the history of early modern philosophers. Among scholars, he is known for his attempt to reconcile what perhaps seem to be irreconcilable philosophical frameworks: Aristotelianism and early modern mechanism. This contributed volume offers the first full-length treatment of Digby’s work and of the unique position (...) he occupied in early modern intellectual history. It explores key aspects of Digby’s metaphysics, epistemology, and philosophical method, and offers a new appraisal of his contributions to early modern natural philosophy and mathematics. A dozen contributors offer their expert insight into such topics as Body, quantity, and measures in Digby's natural philosophy Ecumenism and common notions in Digby Aristotelianism and accidents in Digby's philosophy Digby on body and soul Digby on method and experiments This book volume will be of benefit to a broad audience of scholars, educators, and students of the history of early modern science and philosophy. (shrink)

This introduction briefly describes the relational trajectory between Ulrich Beck and Asia in the last few years. It draws particular attention to his last words about the role of Asia in the global risk community. Beck began to speak of the concept of metamorphosis in the 2014 Seoul conference as the correct key to understanding emancipatory catastrophism that he had expressed in the 2013 Potsdam conference. He was fascinated by the explanatory power of this concept and was driven to complete (...) a book to explain the cosmopolitan change of the world from this perspective. With his advocacy of cities as cosmopolitan transformers, he urged Asian cities, particularly Seoul, to initiate ‘United Cities of Asia’ for a cosmopolitan cooperation for risk governance. Beck also suggested ‘a parliament of risk actors’ as a practical task to be realized in the future. In this introduction the author attempts to trace back the formation of these ideas by focusing on the interaction between Beck and Asia before his sudden passing. (shrink)