인과적 마코프 조건과 비결정론적 세계

이영의 한국논리학회 2005 論理硏究 Vol.8 No.1

Bayesian networks have been used in studying and simulating causal inferences by using the probability function distributed over the variables consisting of inquiry space. The focus of the debates concerning Bayesian networks is the causal Markov condition that constrains the probabilistic independence between all the variables which are not in the causal relations. Cartwright, a strong critic about the Bayesian network theory, argues that the causal Markov condition cannot hold in indeterministic systems, so it cannot be a valid principle for causal inferences. The purpose of the paper is to explore whether her argument on the causal Markov condition is valid. Mainly, I shall argue that it is possible for upholders of the causal Markov condition to respond properly the criticism of Cartwright through the continuous causal model that permits the infinite sequence of causal events. 베이즈망은 탐구 공간을 구성하는 변수들 사이에 성립하는 확률적 관계를 이용하여 그 변수들 사이에 성립된다고 가정되는 인과 관계를 추론하는데 이용된다. 베이즈망에 관한 철학적 논쟁의 대상은 특정한 변수들의 확률적 독립성을 가정하는 인과적 마코프 조건이다. 베이즈망 이론에 대한 강력한 비판자인 카트라이트는 인과적 마코프 조건이 비결정적 세계에서는 성립될 수 없기 때문에 인과적 추리에 대한 타당한 원리가 될 수 없다고 주장한다. 이글의 목적은 인과적 마코프 조건이 인과적 추리에 대한 타당한 원리가 될 수 없다는 카트라이트의 비판이 타당한가를 검토하는 것이다. 나는 인과적 사건들의 연쇄를 허용하는 연속모델은 카트라이트의 비판을 벗어날 수 있다고 주장한다.

베이즈주의 인식론

이영의,박일호 한국과학철학회 2015 과학철학 Vol.18 No.2

체화된 인지의 개념 지도 : 두뇌의 경계를 넘어서

이영의 이화여자대학교 이화인문과학원 2015 탈경계인문학 Vol.8 No.2

Since the advent of cognitive science, it has been dominated by two research programs: symbolism and connectionism. These programs have made possible the understanding of human cognition in a scientific way, but they have also been gradually understood as separating living cognition from the body and its environment by considering cognition as a form of computer program or as a pattern of activities in a massive neural network. Recently, a new research program, the theory of embodied cognition, has been emerging and is being discussed actively in cognitive science. At the present stage, the theory of embodied cognition does not have the systematicity of academic theory but remains only a set of theories, and its elements have different names. It is necessary to draw a conceptual map for those theories of embodied cognition before we have a unified theory. The purpose of this paper is to examine the four theories of embodied cognition as a research program in cognitive science and to draw a conceptual map of the embodied cognition. In section 2, this paper will discuss the background from which theories of embodied cognition have emerged in cognitive science. In section 3, this paper will discuss and compare the so-called “4 E’s,” the four theories of embodied cognition ―namely, theoriesof embodied cognition in a narrow sense, extended cognition, embedded cognition, and enactive cognition. In section 4, this paper will suggest a concept map of the embodied cognition that mirrors the previous discussions and also suggest a brief prospect of embodimentism as a research program.

행화주의와 창발, 그리고 하향인과

이영의 동국대학교 동서사상연구소 2018 철학·사상·문화 Vol.0 No.28

The purpose of this article is to save the notion of downward causation in the face of the supervenience argument from a point of enactivism as a theory of mind. In section 2, I examine the causations held in Descartes' substance dualism and discuss the theoretical background in which the contemporary notion of downward causation has been introduced in relation to the notion of emergence. In section 3, I examine the impossibility of downward causation through the supervenience argument of Jaegwon Kim, a reductive physicalism. The supervenience argument consists of a first argument that only recognizes the supervenience relation in inter-level and a second argument that asserts the identical relation in inter-level as well as the mental causation intra-level. I examine the problems that the supervenience argument raises against enactivism. In section 4, as the preliminary stage, I discuss the hardcore of enactivism such as embodied action, autopoiesis, and principle of reciprocity and, based on them, the causations held in enactivism. In the discussion, the downward causation is not one but three types, and the path of downward causation is also three. I contend that downward causation belongs to the middle type, and that if the alleged reduction in the supervenience argument is replaced by a reciprocal causation, then enactivism can derive the notion of downward causation from the argument. In addition to the theoretical justification for the downward causation above, I discuss the case of epileptic seizure proposed by Varella et al. as an empirical justification and point out that it is a case for the middle type. 이 글은 행화주의가 수반논변으로부터 창발과 하향인과를 지지할 수 있는 방안을 검토한다. 이를 위해 2장에서는 데카르트의 실체이원론에서 성립된다고 가정되는 인과들을 검토하고 현대적 맥락에서 하향인과 개념이 도입된 배경을 창발 개념과 관련하여 논의한다. 3장에서는 환원적 물리주의를 지지하는 김재권이 제시한 수반논변을 통해 하향인과의 불가능성을 검토한다. 4장에서는 예비적 단계로서 체화된 행위, 자기 생성성, 호혜성 원리를 중심으로 행화주의를 검토하고 이어서 이를 기반으로 하여 행화주의에서 성립하는 인과 유형들을 분석한다. 이상의 논의를 통해 하향인과는 크게 세 가지 유형으로 구분될 수 있다는 점을 지적하고 수반논변에서 주장되고 있는 수반 관계를 호혜적 인과로 대체할 가능성을 검토한다. 하향인과는 하향인과의 유형 중 중간 유형에 속하며 수반논변이 강조하는 인과적 폐쇄성을 인과적 호혜성으로 대체함으로써 행화주의는 수반논변으로부터 하향인과 개념을 구출할 수 있다는 점과 더불어 하향인과에 대한 경험적 정당화의 필요성을 주장한다.

제10차 철학실천 국제학술대회 참관기

이영의 한국철학상담치료학회 2010 철학 실천과 상담 Vol.1 No.-

A Teleological Model for Philosophical Practice

이영의 강원대학교 인문과학연구소 2012 Journal of Humanities Therapy Vol.3 No.-

In this paper I shall argue that we should take a teleological approach to philosophical practice in order to secure its identity in comparison with and psychological counseling and medical therapy by showing that the demarcation criterion between them is whether it is in essence teleological or causal. The paper goes as follows. In section two, I shall make a brief about the two dominant types of explaining human actions, i.e., causal explanation and teleological explanation. The former depends upon the law-like relation between cause and effect of actions while the latter focuses on the main features of human actions such as intentionality, purpose, and intention. In section three I shall examine von Wright’s view on teleological explanation of human actions, which is based on Aristotle’s theory of practical syllogism. In section four I shall suggest a teleological model for philosophical practice, which utilizes the natural deduction method in logic. The model emphasizes the role of telos, intentionality, or intention in human actions, and recommends reflecting people the procedure from their biological, mental, and social situations to the intentionality in terms of the systems of values and virtues such that they can construct justifications for their beliefs and emotions related to a specific action.

스피노자 정서 이론의 치료적 함의

이영의 국제언어인문학회 2014 인문언어 Vol.16 No.2

The purpose of this paper is to examine Spinoza’s theory of emotion and its therapeutic implications. To put it concretely, I shall examine the relation between affect and reason as expounded in Ethics and then draw its therapeutical implications in philosophical contexts. As can be witnessed in his method of demonstration in geometric order, Spinoza’s philosophy is totally different from Descartes’ in style as well as in metaphysics. Descartes’ metaphysics is substance dualism whereas Spinoza’s can be summed up as monism and dual aspects theory. The primary characteristic of Spinoza’s theory of emotion lies in that it considers affect and reason as different aspects of the same individual; that it does not distinguish between them as Descartes does, which is, after all, a logical implication of his double aspect theory. The second characteristic of Spinoza’s theory of emotion is that it explains the relation between reason and aspect through the notion of conatus, the individual’s instinct of preserving himself. Conatus is a logical source of emotion and affect, and accordingly, emotion contains rational elements and can manage affect in Spinoza’s philosophy. For Spinoza, affect is bodily as well as mental, so we cannot escape from negative affect unless we scrutinize it. The paper proceeds as follows. I shall deal with Spinoza’s metaphysical concepts such as substance, attribute, and mode in comparison with Descartes’ counterparts. I shall then examine Spinoza’s theory of emotion and its contents, including the list of forty-eight emotions, and its nature of embodied cognition. Next, I shall discuss the therapeutic implications of Spinoza’s theory of emotion such as therapeutic principles and technics, especially in the frame of philosophical therapy as well as cognitive therapy and rational emotive behavior therapy.

Graduate Program of Humanities Therapy

이영의 강원대학교 인문과학연구소 2013 Journal of Humanities Therapy Vol.4 No.-

This paper is an introduction to the Graduate Program of Humanities Therapy in Kangwon National University, Korea. The program is expected to start in 2015. In the paper, first, I shall give a brief about humanities therapy. Second I shall make descriptions of required courses and optional courses. Third, I shall describe the program, MA program and PhD program.

포스트휴먼의 삶 -돌봄로봇과 속임문제-

이영의 한림대학교 생사학연구소 2021 생사학연구 Vol.2 No.-

Human life consists of the totality of various interactions between humans and the outside world. Since the modern scientific revolution, science and technology have had a decisive influence on human life more than any other factor. The 4th Industrial Revolution based on such as artificial intelligence, big data, intelligent robots, 3D printing, Internet of things, and cloud computing is advancing the posthuman era by integrating subjects and objects and by concretely realizing human improvement at the physical and cognitive level. This paper, centering on the problem of care that has emerged as an important life issue in the posthuman era, supports robot care in the limited sense by pointing out the problems of deception argument that has been raised as a criticism of robot care. The order of discussion is as follows. Chapter 2 analyzes the ethical issues that Turkle raised while criticizing robot caring in the posthuman era in light of its characteristics. Chapter 3 examines transhuman and posthumanism as ideas that provide the identity of posthumans. Based on the above discussion, Chapter 4 briefly introduces the current situation of caring robots, and then critically reviews the deception argument claiming that humans are being deceived as being cared for by caring robots. Chapter 5 secures the legitimacy of robot caring by justifying the environmental hypothesis that claims that the authenticity of caring is determined by the caring environment through the theory of embodied cognition.

죽음의 해로움에 관한 논쟁 -박탈이론을 중심으로-

이영의 한림대학교 생사학연구소 2020 생사학연구 Vol.1 No.-

Is death really bad or is it a harm? To answer this question, we need to understand the nature of death. According to physicalism, the world is made of matter and the mind is the state of the brain as matter. Death that causes the extinction of the body as material means the end of life. According to substance dualism, the world consists of the substances of mind and matter that the nature of mind is thought and the nature of matter is extension. Since the mind is immaterial, it can exist independently from the body after death. While substance dualism acknowledges the possibility of ‘life after death’, physicalism argues that death is really the end of life and the end of life. The purpose of this paper is to examine and the two camps that are arguing over whether death is harmful. The order of discussion is as follows. In chapters 2 and 3, I first review the theories of Lucretius and Epicurus respectively, who argued that “death is not harmful”, and pointing out the irrationality of ordinary attitude of fearing death, In chapter 4, I discusses the deprivation theory contending that death is harmful, focusing on Nagel's theory, and examine whether the deprivation theory can fully overcome the problems raised by Lucretius and Epicurus, and finally examine how to calculate the value of life before death and the value of life that would have been possible had you not died.