2015, Vol.39, No.

Construction of a Unified Mind Model for Integrated and Comparative Study of the Mind

Yoo Kwon Jong | 2015, 39 | pp.1~35 | number of Cited : 4

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This study focuses on some philosophical topics that are connected to organization of the unified model of the mind designed in the process of compiling a comparative dictionary of mind concepts that has been performed for three years since 2012 by the Foundational Research Organization of the Institute for Chung-Ang Philosophical Studies. The topics are about the aim of the unified model of the mind, the six categories as its component articles, and the meaning of the model and categories. These topics are at the same time of the discussions in this paper. The unified model aims at the possibility to compare many and various understandings of the mind at once in one framework. This comparison of all in one may be very rare but must be very necessary tool for our comparison of all the understandings of the mind in a framework. In addition, this unified model not only is necessary for our work, but looks so useful for any other kind of comparative studies of mind in order to secure the standard of the comparison. The organization of the unified model substantially means that it makes the possible comparison among various mind understandings above the incommensurability and the language dependency that are believed to exist among the understandings. Especially the language dependency makes the humanities a necessary and basic approach for all the ways of mind study. The six categories of the unified model are proposed as the criteria for comparison of mind concepts that are respectively expressed with various languages. The first category is ‘Structure and Operation’, the second, ‘Change, Growth, and Degeneracy’, the third, ‘Existence and Domain’, the fourth, ‘Observation, Evaluation, and Diagnosis’, the fifth, ‘Function and Effect’, and the last, ‘Metaphors’. Except the last category, each five categories has its own sub-categories. the number of the sub-categories are all 24. The meaning of the unified model can be found in the fact that the model, by the method of the humanities that skilfully treats the linguistic differences between each different mind understandings, propose the criteria that cover all of various mind understandings and simultaneously makes definite recognition of the difference between the understandings. Adding one more meaning, that is corresponding to a comprehensive reality of the mind understandings that have been developed and elaborated for the long history of the mankind.

Verräumlichung der Hegelschen idealistischen Dialektik: Untersuchung zur Produktion des Raumes von Henri Lefèbvre

Kim, KyoungSoo | 2015, 39 | pp.37~66 | number of Cited : 8

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Teilhard de Chardin’s Understanding of Love and Its Contemporary Implications

Sung-Dong KIM | 2015, 39 | pp.67~105 | number of Cited : 3

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Descartes’ Higher-Order Theory of Consciousness

Kim Seonghwan | 2015, 39 | pp.107~131 | number of Cited : 0

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Reid on Personhood

Kim, Jong Won | 2015, 39 | pp.133~157 | number of Cited : 2

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The Mathematical Objects of Speusippus and the Ideal Numbers

Jin Kim | 2015, 39 | pp.159~199 | number of Cited : 2

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Das Thema der vorliegenden Arbeit lautet die mathematischen Gegenstände des Speusippos und die idealen Zahlen. Die Arbeit befasst sich mit den untergeordneten Themen: das Eins (to hen), die mathematischen Zahlen, die mathematische Gröβe (Menge) und die mathematischen Gegenstände des Speusippos und die idealen Zahlen. Speusippos ist zwar der erste Leiter der Akademie nach dem Tod Platons, aber seine philosophische Leistung wurde nicht hoch genug eingeschätzt. In der Arbeit wird deshalb versucht zu zeigen, dass Speusippos der hervorragende Philosoph war, der einerseits auf den metaphysischen Gedanken des Aristoteles einwirkt, andererseits die Ideenlehre Platons kritisiert. Dazu werden in der Arbeit der Begriff und die Problematik der mathematischen Gegenstände erklärt, die hauptsächlich in der Metaphysik des Aristoteles dargestellt wurden. Speusippos ist derjenige, der das Eins (to hen) als die erste Zahl einführt, während die Pythagoreer, Platon und Aristoteles ‘to hen’ für das Prinzip der Welt bzw. für die Substanz der Dinge halten. Für diese Philosophen war ‘das Eins’ keine Zahl. Die mathematischen Zahlen sind für Speusippos die Substanzen, deren Prinzip ‘das Eins’ ist. Sie haben im Gegensatz zu den idealen Zahlen die Eigenschaft der phenomenalen Zahlen, mit denen man rechnen und zählen kann. Neben diesen mathematischen Zahlen setzt Speusippos die mathematische Gröβe (megethos), derer Prinzip der Punkt(stigmê) ist. Die Lehre der mathematischen Gegenstände des Speusippos ist nun philosophiegeschichtlich hoch einschätzbar, weil sie nicht nur auf die Problematik der platonischen Ideenzahl hinweist, sondern auch eine Möglichkeit zeigt, die Schwäche der aristotelischen Lehre der mathematischen Gegenstände zu überwinden. Aristoteles behauptet nämlich, dass die mathematischen Gegenstände in den sinnlich wahrnehmbaren Dingen vorhanden sind.

Nanotechnologies and Possibility of the New Way of Ethics—Beyond the Precautionary Principle—

Lee, Wonbong | 2015, 39 | pp.201~230 | number of Cited : 2

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The precautionary principle which is justifying the ban of technologies, is based on the uncertainty of harms on future generations and natural environments. But now it is facing new challenges with the emergence of new emerging technologies which is combined with nanotechnology. If we take the ‘precautionary principle’ as ethical and legal basis of controlling the direction and speed of the new emerging science and technology such as nanotechnology, there is a need for a new ethical justification beyond the traditional cost-benefit analysis and risk management. Because the uncertainties raised by nanotechnology is not only the uncertainty comes from the temporal gap, but also uncertainties that, through increased human capacity, come from changes of the relationship itself between man and man, man and nature. Therefore, the precautionary principle applied to nanotechnologies, is difficult to be justified by the traditional ethics which is premising the existing human relationships. Hans Jonas’s responsibility principle is to expand the traditional anthropocentric ethics to life-centered ethics, and expand the human responsibility to future generations and the natural ecosystem. This is unlike traditional utilitarianism or deontology which is justifying environmental ethics only on the ground of risk management, and shows the potential to ethically justify the ‘precautionary principle’. But the life-centered ethics of Jonas is also difficult to answer the uncertainties of nanotechnology, because nanotechnology is expecting on a synthesis of life and extreme continuation of human life. In Chapter 1, this paper examines the background the occurrence of the precautionary principle and the relationship between the precautionary principle and risk management. And in Chapter 2, we will discuss the limitations of this principle when applied to the new emerging science and technology, such as nanotechnology. And then in Chapter 3, it tries to point out the significance and limitations of the principle of responsibility of Jonas in justification of the precautionary principle. Through this attempt, we are to explore the need for a new ethical model beyond the limits of the current ethical model.

Enthält der utopische Gadanke vom hellenistischen Zeitalter eine phantastische und fiktionale Darstellung im literarischen Sinne, oder kann er im politischen, sozialen und kulturellen Gesichtspunkt verstanden werden?

Rhim, Sung-Chul | 2015, 39 | pp.231~242 | number of Cited : 0

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2015, Vol.39, No.