자연부류 단어들의 의미기술

조남신 한국슬라브어학회 2008 슬라브어연구 Vol.13 No.-

Lexicographers must change their view about the semantic component in dictionary definitions. The definition of an entry word has to include encyclopedic information retrieved by the stereotype. In addition to factual information about a referent, denotational information of a conceptual stereotype and information by cultural association with an item should be given in a dictionary. Especially words for natural kinds have to have all the information above. These ideas are not just a bundle of necessary-sufficient features, but acquired by stereotypical features. This corresponds to a language theory emphasizing the role of a prototype in folk classifications. From a perspective of cognitive linguistics, meanings may be inaccurate just showing denotational meaning. We, lexicographers carry a duty of providing a basis for correct definitions by stereotypical information. These definitions by stereotypical information are better than the definitions in the current dictionaries. Definitions for natural kinds cannot be reduced to a schema or a type, but require a standard system what to be described in the definitions.

노인이란 무엇인가?: 인간종에 대한 탐구를 위한 시론

최성호 서울대학교 철학사상연구소 2021 철학사상 Vol.82 No.-

인간종(human kinds)의 본성은 다양한 사회적, 정치적 이슈와 맟물리며 최근 학계에서 큰 주목을 받고 있다. 본 논문에서 필자는 인간종의 한 사례로서 노인 범주에 대한 철학적 탐구를 시도할 것이다. 필자가 노인 범주에 주목하는 이유는 그것의 단순성과 함께 노인 범주가 흑인, 백인, 동양인과 같은 인종 관련 범주나 남성, 여성과 같은 성 관련 범주와 상당한 유사성을 갖기 때문이다. 노인 범주에 관한 필자의 핵심 주장은 비록 우리가 일상 생활에서 노인 범주를 가리키기 위하여 ‘노인’이라는 단일한 용어를 사용하지만 실상 서로 상이한 성격을 갖는 두 가지의 노인 범주가 존재한다는 것이다. 그 하나는 자연종으로서의 노인 범주이고 다른 하나는 사회종, 그 중에서도 제도종으로서의 노인 범주이다. 이 두 노인 범주를 구분하며 그 둘 각각의 성격을 명확히 규명하고, 아울러 그 둘의 차이를 분명히 서술하는 것이 본 논문의 주요 목적이다. 노인 범주에 대한 본 논문의 연구는 추후 인간종 일반에 대한 철학적 탐구에 유용한 발판으로 활용될 수 있을 것으로 기대된다. We have witnessed a growing interest in the nature of human kinds among philosophers. This paper is a philosophical investigation into the category of eldlers as an example of human kind. What is special about the category of eldlers? Among other things, it is simple compared with other human categories. Further, there are a number of remarkable similarity between the category of elders and other philosophically or social-scientifically important categories such as race (white, black) and gender (man and woman). The upshot is that while we use the single term of ‘노인’ in referring to the category of elders, as a matter of fact, there are two fundamentally distinct categories of elders. One of them is a natural kind and the other is a social kind, more precisely, an institutional kind. The goal of this paper is to elucidate the natue of each of the two categories of elders and their difference. This will lay the foundation for further inquiries into other human kinds.

‘마른 장마’는 진정 형용모순인가?: 장마와 자연종

최성호(Sungho Choi),서인준(In-Joon Seo) 한국기상학회 2020 대기 Vol.30 No.4

Among the weather conditions on the Korean Peninsula, Changma is a notable phenomenon. This is because substantial amount of the precipitation on the Korean Peninsula tends to happen during the Changma season. But there are times when this tendency falls into whims. That’s the case when it doesn’t rain or rains only little during the Changma season. The Korea Meteorological Administration (KMA) describes this phenomenon as ‘Dry Changma’ – meaning 〈Changma without rain〉. However, ‘Dry Changma’ is often regarded as an instance of contradicto in adjecto. Since the general public believe that ‘Changma’ means 〈a phenomenon of continuous rain for a long time or that rain〉. This confusion often leads to distrust in meteorologists. In this paper, we would like to propose a reasonable solution to this conundrum by employing the conceptual resources of contemporary philosophy. First of all, I will make explicit the meaning of ‘Changma’ that the public and meteorologists think of. And then a brief explanation of the concept of natural kinds will be presented and the argument will be made that Changma is a natural kind. Next, we will discuss a view on natural kind terms advanced by Saul Kripke, a renowned philosopher. We will argue that in Kripke’s view, the general public’s thought that ‘Dry Changma’ is contradicto in adjecto is not correct. This will eventually lead to the conclusion that the meteorologist usage of ‘Changma’ is the correct one, which is thereby to be adopted by the public.

백제 의영의 신태 논박과 이행이불성(理行二佛性)에 대한 연구

김치온 ( Kim Chi-on ) 동아시아불교문화학회 2023 동아시아불교문화 Vol.- No.56

오성각별설과 일체개성설과의 논쟁은 현장이 인도에서 가져온 『유가사지론』이 번역됨으로부터 비롯한다. 먼저는 영윤이 현장이 번역한 신유식에 대해 열네 가지 부분에 대하여 문제를 제기하였다. 그 가운데에서도 영윤은 일부분 불성이 없는 중생을 세우는 것에 대해 중점적으로 비판하고 있다. 이에 대해 신태는 오성각별설의 입장에서 영윤의 주장에 대해 논박한다. 백제의 의영은 영윤의 입장을 지지하면서 신태의 주장에 대해 다시 반박한다. 본 논문은 신태의 주장에 대해 의영이 행한 반박내용과 이행이불성설에 대하여 살펴보고자 한 것이다. 먼저는 논쟁의 배경과 시기를 살펴보았다. 의영이 신태를 반박한 시기는 가장 빠른 시기라 하더라도 『섭대승론』이 한역된 649년 윤12월 26일 이후라고 보았다. 이것은 신태가 영윤을 반박한 시기를 산출했을 때 도출된, 가장 빠르게 반박했을때 상정된 시기와 일치한다. 신태는 『열반경』에 오종성의 경구가 있으며, 『열반경』에서 모두 불성이 있다고 깨우쳐도 정성의 2승이 되는 것은 중생의 기류(機類)가 불성의 기류가 아니기 때문이라고 한다. 또한 여러 경론에 불성의 유무를 설하고 있지만 일체개성론자들은 편견의 습성으로 한결같이 유의 해석만 짓는다는 것이다. 이에 대해 의영은 일체중생이 모두 불성을 지니고 있으며 여래는 항상하여 변이하는 모습이 없다는 것이 『열반경』의 깊은 대의라고 하면서, 『열반경』에 오종성을 갖추어 설하고 있다는 것은 전도되어 글을 잘못 취하고 있다고 한다. 그리고 『열반경』을 듣고도 중생의 기류에 따라 정성2승으로 나아간다고 하였으나, 『열반경』의 한 음[一音]에 다른 이해를 가진다고 하는 것은 잘못이라고 하였다. 의영은 모든 중생이 이불성을 인(因)으로 있는 것은 일미진약(一味眞藥)이 그 흐르는 곳에 따라 갖가지 맛을 내는 것과 같다고 하였다. 이것은 공(空)을 사물의 근본으로 함과 같은 의미이다. 신태가 행성을 본식 중의 대승종자라고 하였는데, 그렇다면 법이종자가 아니라고 비판한다. 의영은 『불성론』에 비추어 해석하면서, 응득인, 가행인과 원만인이 모두 법이로서 불성이며, 신태가 말하는 이성은 응득인으로서 법이라 할 수 있으나 행성은 가행인과 원만인으로 보이기는 하지만 법이가 아니므로 불성이라 할 수 없다고 주장한다. The debate between the theory of Five-gotras and the theory of all living beings have buddha-nature is in the translation of the ‘Yogācārabhūmi-śāstra’ brought by Xuán-zhuăng(玄奘) from India. First, Líng-Rùn raised 14 questions about the new vijῇaptimātra-vada translated by the Xuán-zhuăng(玄奘). Among them, Líng-Rùn focused on the establishment of a partially non-buddhanature beings. In response, Shén-Tài refutes Líng-Rùn's argument from the standpoint of the theory of Five-gotras. Yi-Rόng of Baekje supports Líng-Rùn's position and refutes Shén-Tài's argument again. This paper aims to examine the contents of Yi-Rόng's rebuttal to Shén-Tài's argument and the theory of the buddha-nature of principle and practice. I first looked at the background and timing of the debate. Even if the earliest time was when Yi-Rόng refuted Shén-Tài, it was considered that it was after leap month December 26, 649, when the ‘Mahāyāna-śaṃgraha’ was translated into Korean. Shén-Tài said that Five kinds of Gotra's scriptural phrases were in ‘Nirvāṇasūtra’. Even if ‘Nirvāṇasūtra’ realizes that all living beings have buddha-nature, it is said that the reason why it is the Dviyāna of conclusion is that the indriya of beings is not the indriya of Buddha. In addition, although various scriptures argue the exist and nonexist of buddha-nature, a man who claims that all living beings have buddha-nature consistently construct the interpretation of exist due to the habit of prejudice. In response, Yi-Rόng said that it is the deep meaning of ‘Nirvāṇasūtra’ that all living beings have buddha-nature and that Tathāgata always does. In addition, it is said that the fact that Five kinds of Gotra is established in ‘Nirvāṇasūtra’ is wrong. It was also said that it was wrong to have a different understanding of one note in ‘Nirvāṇasūtra’. Yi-Rόng said that the fact that all beings have the buddha-nature of principle(理佛性) as a cause is the same as the True drug of one flavor(一味眞藥) making various flavors depending on where it flows. This is the same meaning as having a void(空) as the basis of things. Shén-Tài said that the buddha-nature of practice(行佛性) was a mahāyāna-bīja in essential consciousness, but if so, he criticizes that the bīja is not the natural-bīja(法爾種子).

이차원적 의미론과 양상 일원론에 대한 비판

한우진(Woo Jin Han) 철학연구회 2011 哲學硏究 Vol.0 No.94

This paper argues that David Chalmers`s Two Dimensional (2D) semantics and modal monism are not properly applicable to natural kinds, and we need independent semantics and modal concepts for them. Chalmers`s 2D semantics is serious about considering possible worlds as actual, and so highlights primary intensions which are grounded on rational reasoning. Modal monism is a thesis that logical necessity, tightly associated with primary intensions, is identical with metaphysical necessity. Chalmers insists that modal dualism, which holds the independence of metaphysical necessity, is wrong and logical necessity embraces facts about natural kinds. However, 2D semantics and modal monism entail an absurd metaphysical result that considering possible worlds as actual could affect metaphysics of our natural kinds. Hence, Chalmers`s 2D semantics and modal monism should be turned down.

The Power of Social Imaginaries : Fact, Fiction, and the Politics of Knowledge

Code, Lorraine Ewha Institute for the Humanities, Ewha Womans Uni 2010 탈경계인문학 Vol.2 No.-

In this paper I read Nadine Gordimer’s novel July’s People to illustrate some of the myriad complexities of knowing people responsibly and well across racial and other differences. The phrase “they treated him well” is emblematic in showing the incapacity of white liberal discourse to capture the dehumanizing and patronizing effects of how the novel’s white protagonists have engaged, in their town life, with their black servant, July. Drawing on the work of Ofelia Schutte, Miranda Fricker, and Judith Butler, among others, the paper addresses questions about alterity, and the politics of unknowing, as these issues complicate the lives of the white folks, and of July himself and the people of his village, in their new-found interdependence. Questions about recognition and mis-recognition, about the power of narrative and the poverty of liberal thinking, are germane to the analysis, as are issues to do with “natural kinds” and assumptions about human sameness. The paper argues for a creative rethinking of incommensurability and relativism en route to developing a viable epistemology for engaging knowledgeably and critically with oppressive social-political practices

素問․五運行大論에 대한 硏究

朱旺魯,許珍榮,鄭憲瑩,朴炅 한국전통의학연구소 1999 한국전통의학지 Vol.9 No.2

Yun gi doctrine is on five elements motion and six kinds of natural factors. Nature moves in a cycle. This phenomen on occurs periodically. Therefore everthing rotates including climate and temper. This circulation maintains the balance of nature. Yin and Yang is the two fundamental principles or forces in the universe, ever opposing and complementing each other-an ancient philosophical concept used in traditional Oriental medicine to refer to various antitheses in anatomy, physiology, pathology, diagnosis and tertment, e,g., feminine, interior, cold and hypofunction being Yin while masculine, exterior, heat and hyperfunction are Yang. Wuxing is the five evolutive phases of the five elements. That yin-yang, wuxing express the balance of nature well. This volume contents five chapters. ChapterⅠ deals with the five circuit phases and six atmospheric influences not match yin-yang. ChapterⅡ deals that Wuyun gets possession through the sky. ChapterⅢ deals with the movement's change of sitian, zaitian. ChapterⅣ deals with Liupi's movement and its effect upon human body. ChapterⅤ deals with the rule of yungi's influence.

《素問·天元紀大論》에 대한 硏究

육상원,박경,금경수,김남수 대한한의학원전학회 2000 대한한의학원전학회지 Vol.13 No.1

In Cheon Won Gi Dae Ron(天元紀大論), Cheon(大) means Nature, Won(元) means sources, Gi(紀) is Gang Gi(綱紀) that means rules or regulations, so Cheon Won Gi(天元紀) means sources and rules of change that make Nature phenomenons. This volume treats of cause that weather change of Nature caused by, and its general rules, and presents fundamental notions and systems of measuring of 'Five elements' evolutions and Six kinds of natural factors(五運六氣)'. So named Cheon Won Gi Dae Ron(天元紀大論). This article of the research on the Cheon Won Gi Dae Ron(天元紀大論) can be divided into 3 chapters. Chapter 1 presents a theory that the principle of changes of creations' birth, groth and extinction is complished by sympathizing with Hyeong(形) of Ji(地) and Gi(氣) of Cheon(大) by rules of movement of O Un Yum Yang(五運陰陽). Chapter 2 presents theories that Tae Heo(太虛) makes Won Gi(元氣), and this Won Gi(元氣) makes the change of creations' birth, groth and extinction, and movement of O Un(五運) controls creation of nature. And treats of that 'excessive and short(太過不及)' that is made by a quality of Gi(氣) and ups and dons of Hyeong(形) controls weather of year. In Chapter 3, Cheon O Ji Yuk(天五地六) regard six and five as Yong(用). And A Cycle that movment that sympathizing with O Un(五運) and Yuk Gi(六氣) is Il Gi(一氣) as 30 years, and Il Ju(一周) as 60 years. And presents that O Un(五運) and Yuk Gi(六氣) that Gan Ji(干支) control.

피상속인의 의사해석과 오표시 무해의 원칙 ―서울고등법원 2022. 5. 11. 선고 2021나2028110 판결을 중심으로―

김상훈 한국가족법학회 2022 가족법연구 Vol.36 No.2

The decedent had the intention to make a contribution to the corporation by donating the building to the corporation and receiving the corporation’s stock. However, he misunderstood such a legal act as an investment in kind and indicated in the document that he would make an investment in kind. If so, this means that the decedent caused an error in the meaning or content of the indication. And if the other party to the gift also made the same mistake as the decedent, it is reasonable to interpret it as a gift with a burden as understood equally by both parties, not as indicated in the document. This is the principle of ‘falsa demonstratio non nocet’. However, in relation to the principle of interpretation of legal acts, our courts tend to interpret as indicated in the document even in cases where the principle of ‘falsa demonstratio non nocet’ is applied. It is unreasonable to say that the true intention of the person who expressed the intention cannot be realized because of this. Moreover, if the person who expressed his/her intention dies and is unable to perform a new legal act, the injustice becomes even greater. The intention left by the decedent should be interpreted in a way that can be realized as much as possible, not in a way that is not feasible. It is necessary to actively change the attitude of the judiciary for the realization of the decedent's will.

논문 : 분류의 다양성과 원리: 지식의 탄생을중심으로

이정우 ( Jeong Woo Lee ),심경호 ( Kyung Ho Sim ),이상욱 ( Sang Wook Yi ) 한국과학철학회 2014 과학철학 Vol.17 No.3

세계 속의 대상을 인지하고 분류하는 작업은 필연적으로 그와 관련된 지식의성장과 함께 이루어진다. 우리는 이 점에 주목하여 우선 동서양의 사유에서 분류가 얼마나 다양한 방식으로 이루어져 왔는지를 서술한다. 그런 다음 이러한분류가 그저 다양하기만 한 것이 아니라 그 배후에 특정한 원리가 숨어 있으며,그 내재한 원리가 특정한 종류의 지식의 탄생과 깊은 관련을 갖는다는 점을 보이려 노력한다. 이 작업은 세 방향에서 이루어진다. 우선 2절에서는 서양 자연과학에서 분류가 어떻게 수행되었고 그것의 인식론적, 존재론적 의의가 무엇인지를 주로 ‘자연종’ 개념에 대한 분석을 중심으로 해명한다. 3절에서는 서양 인간과학이 대상들을 어떻게 분류했으며, 그러한 분류에서의 존재론적 재분절화가 어떻게 새로운 인간과학을 도래하게 했는지를 분석한다. 4절에서는 조선 시대에 이루어진 분류의 작업이 어떻게 성리학적 분류 체계로부터 경험적 분류체계로 이행했는지에 대해 유서(類書)를 중심으로 논의한다. 이를 통해 우리는동서양을 막론하고 얼마나 다양한 원리들에 입각해 분류가 이루어졌는지와 그러한 분류 작업이 존재론적 전환을 통해 어떻게 새로운 지식의 탄생에 기여했는지를 탐색한다. Any classification of objects in the world is necessarily linked to thebirth of its accompanied knowledge. We investigate diverse classifyingefforts in Eastern and Western thoughts, and argue that behind theconfusing diversity of alternating classification systems, we can recognizecertain principles which guided the entire classification efforts. We alsotry to show that the principles are closely related to the birth ofspecific kinds of knowledge. In order to achieve this, we look at threeareas of knowledge: current natural sciences, western human sciencesand Korean Confucianism in Chosun period. First, we examine whether‘natural kinds’ concept is adequate to explain the practice of currentnatural scientific research. Second, we analyze how western hujmanscience had been established through ‘ontological re-articulation’ of itsobjects. Lastly, we discuss how the transition from Sung Confucianisticclassification to ‘empirical’ classification was achieved in the taxonomictexts of Chosun period. We endeavored to illustrate how some guidingideas or principles had shaped the resulting classification systems ineach case.