노자의 교육철학의 이해를 통한 현대적 의미

장기수 한국국민윤리학회 1988 倫理硏究 Vol.27 No.1

老子의 道의 意味와 그 接近方法

張基秀 弘益大學校 1984 弘大論叢 Vol.16 No.1

This essay aims at analysing by what Lao Tzu's Tao is meant and examining what the approaching way for grasping of it is. The fundamental consideration of Tao itself is not epistemological understanding but ontological experience as one's own immediate awareness. What is Tao itself? The only answer of such question is through one's inner experience in which his innermost consciousness interfuses with the ultimate reality of all things. This inexpressible inner experience can be explained in such an analogy: "you eat an apple and you know whether it is sweet or bitter. All the philosophers of ancient China addressed themselves to the same problem: how is man to live in a world dominated by chaos, suffering and absurdity? Specially, Confucius' proposal for getting an answer to such a question is based upon emphasizing the value of moral thought in which to rely on the consciousness of appraisal of making discriminating and differentiating all things. However, Lao Tzu's proposal of restoring the deplorable conditions of the times is different from Confucius' and is grounded upon a completely different type of thinking. Lao Tzu's control theme is the immeediate grasp of Tao which is an ultimate reality of all things. Tao is the secret door of all things. So, to grasp Tao is to understand the secret of the cosmos. In order to grasp Tao, man must return to the primordial consciousness in which is free from any bodily desire. Man, under the condition of returning to primordial consciousness, can get the direct experience facing up to Tao itsef. Lao Tzu's thoughts of Tao have had a great influence on Chinese history. No one can hope to understand Chinese philosophy, religion, government, art, medicine, and even cooking without a real appreciation of the profound thought in Tao.

Hare의 道德的 原理와 決斷에 대한 分析

張基秀 弘益大學校 人文科學硏究所 1994 人文科學 Vol.2 No.-

Hare의 道德的 判斷의 根本理解

張基秀 弘益大學校 1991 弘大論叢 Vol.23 No.1

This essay aims at examining what Hare's analysis of moral judgment is. Hare, above all, maintains that the function of moral philosophy should be based on helping us to think better about moral judgment by exposing the logical structure of the language in which this thought is expressed. He characterizes his own ethical theory as a kind of universal prescriptivism which is a combination of universalism and prescriptivism. Hare holds that moral judgment is universalizable because to universalize is to give the reason; meanwhile, the prescriptivity of moral judgment is very closely related to our freedom to form our moral opinions. Therefore, we can see that Hare's main task is to resolve the antinomy between prescriptivity and universalizability. It seems to me that Hare has not been so successful as he imagines in analyzing moral judgment. Hare, moreover, tries to find a solution to the agreement of moral arguments. Thereupon, he renders us the necessary ingredients-facts, logic, inclination and imagination-for producing moral agreement. Hare asserts that we can arrive at the agreement of moral judgment if we take consideration of the necessary ingredients. However, where an ideal is involved in the conflict, it is very difficult for us to be accord with moral judgments; for ideals have a universalizablity of their own, and therefore resists the attempts of morality to reconcile them with one another. In the end, as Hare accepts the above standpoint, he cannot find a way of overcoming the view of reaching moral agreement.

孔子의 禮思想과 그 現代的 意味

張基秀 弘益大學校 人文科學硏究所 1998 人文科學 Vol.6 No.-

This paper aims at analysing by what the thought of Confucius' propriety is meant and examining what the modern meaning for grasping of it is. The thought of propriety on Confucius grows as a result of deplorable conditions of the time. The propriety, which Confucius asserts, refers not merely to ritual, ceremonies, and manners of actions, but more important than that, to morality which is the ground of conducts. The morality, above all, signifies the principle which regulates the life of whole people. Confucius is certainly the greatest man as an advocator of propriety for humanization. In such a respect, he goes even deeper into the way of human's life. In particular, he believes that the true aim of propriety ought to be the welfare and happiness of the whole people, and that this would be brought about not by the use of force and punishment, but by subtle administration of conducts generally accepted as good and the understanding of morality based on humanity. We can understand that individual man is not separated from public society in Confucius' thought. The individual man consists of a member of public society and the public society is composes of individual man. Such an opinion would be the way in order to solve an estrangement between excessive individualism and totalitarianism in our time. Moreover, one among harmful effect, which is given by the progress of machine civilization, brings about material respect. The material respect makes man be dazzled by material gain. In result of being dazzling by the material gain, moral perfection and social adjustment is in utter confusion. Accordingly, an important matter that merits our sober reflection is to get back our real nature based on morality.

價値用語 分析에 대한 理解 : 헤어를 중심으로

장기수 홍익대학교 인문과학연구소 2000 東西文化硏究 Vol.8 No.-

In these modern days, one of main questions awaiting solution in ethics is a need for an understanding of value(moral) words. Accordingly, I, in this paper, deal with the analysis of value terms on the ground of Hare, who is a representative philosopher in the school of ordinary language. Hare, above all, intends to clarify the meaning of value(mo2·at) terms through logical study by refuting naturalism, intuitionism and emotivism. Naturalism in ethice holds that value terms are equivalent ion meaning to descriptive aspect, which is definable completely in terms of non-moral words. Here Hare asserts that naturalism is wrong in leaving out the evaluative (proscriptive) element in value terms. Intuitionism in ethics holds that value terms are simple property and self-evident. But Hare maintains that value terms can not be possibly self-evident and simple quality in that the meaning of value terms is independent of the criteria for an application. Moreover, Hare criticizes the theory of emotivism. Emotivism holds that value terms are meaningless because they are calculated to arouse feeling, and to stimulate action. Here again he rejects any type of emotivism. Hare tries to show that value terms are the combination between evaluative(prescriptive) and descriptive meaning. According to him, evaluative meaning can be a serious, rational activity since it is net completely separated from the descriptive meaning of value terms. As far as Hare's analysis of value terms is concerned, my opinion is not negative with all his imperfection of argument. I believe that the evaluative (prescriptive) aspect of value terms in ethics must be given emphasis more than ever in order to solve the problems of conduct which become every day more complex and tormenting.

호주연합교회 1

장기수 한신대학교 신학대학원 2009 세계와 선교 Vol.- No.198

호주연합교회 2 : 호주연합교회 안에서의 사역, 중반 이후 현재까지

장기수 한신대학교 신학대학원 2009 세계와 선교 Vol.- No.199

情意主義 倫理設과 그 問題點의 理解

장기수 弘益大學校 人文科學硏究所 2003 人文科學 Vol.11 No.-

This paper aims at analyzing the meaning of the emotive theory of ethics and at examining what its problem is. The emotivists treat moral judgement as an emotive expression which does not make cognitive statements. Emotive statements lack an objective referent; such statements, being devoid of factual content, are not statement of which true and false may be predicated. That is, there are not even statements, but these that elicit emotions and moods are solicit attitudes. Moreover, Stevenson maintains that the essential employment of moral judgement is not indicate facts, but to create an influence, i. e., to influence the attitudes of another. Eventually the termination of ethical disputes coincides with attitudinal agreement. Then, normative ethics seeks to resolve not disagreement of belief, but disagreement in attitude. We admit that emotivism is valid to some degree in analyzing moral judgement. However, that would invalidate all actions in the denial to value - apprehensions. Above all, since the emotivists seek to persuade others that all views are false except their own, which states that there is no truth on value, then their own system is also void of truth nor can any value be ascribed to it. It is a big mistake of emotivists that the value skeptic who denies all values tacitly appeals to values for support of their own theory.

980nm VCSEL을 위한 GaAs/AlAs DBR 반사경의 MBE 성장

장기수,송진동,김종민,이창윤,이용탁 한국통신학회 2001 한국통신학회 기타 간행물 Vol.2001 No.10