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...

Rush Rhees (1905-1989) was a philosopher, and a pupil and close friend of Ludwig Wittgenstein. While some of Rhees's own published papers became classics, most of his work remained unpublished during his lifetime. After his death, his papers were found to comprise sixteen thousand pages of manuscript on every aspect of philosophy, from philosophical logic to Simone Weil. This collection of unpublished papers, edited by D. Z. Phillips, includes Rhees's outstanding work on philosophy and religion. Written over an academic lifetime, (...) some of the papers are sympathetic to religion while others are not. It is Rhees's ability to interweave the personal and philosophical, and his integrity and intellectual honesty, which make this one of the most impressive books in twentieth-century philosophy of religion. (shrink)

Between 1937 and 1951 Wittgenstein had numerous philosophical conversations with his student and close friend, Rush Rhees. This article is composed of Rhees’s notes of twenty such conversations — namely, all those which have not yet been published — as well as some supplements from Rhees’s correspondence and miscellaneous notes. The principal value of the notes collected here is that they fill some interesting and important gaps in Wittgenstein ’s corpus. Thus, firstly, the notes touch on a wide range of (...) subjects, a number of which are only briefly addressed by Wittgenstein elsewhere, if at all. The subjects discussed include: explanation, ethics, anarchism, contradiction, psychoanalysis, colour, religion, concepts, classification, seeing-as, evolution, the relation between science and philosophy, and free will, amongst others. Secondly, the notes contain references to, and brief remarks about, philosophers of whom Wittgenstein otherwise says very little, if anything — such as Brentano, Heidegger, Aquinas, and Marx, amongst others. And thirdly, the notes provide us with valuable examples of Wittgenstein ’s use of some key ‘Wittgensteinian’ terms of art which are surprisingly rare in his written works, such as ‘surface-’ and ‘depth-grammar’, and ‘centres of variation’. (shrink)

1. Wŏnjŏn Chosŏn Yuhaksa -- 2. Chosŏn Yuhaksa -- 3. Chosŏn sasangsa -- 4. Sasang pʻyŏn -- 5. Munhak pʻyŏn.

1. Kyoyuk iran muŏt in'ga -- 2. Kyoyuk ponwi ui sam -- 3. Kyoyuk yŏn'gu ŭi sae chip'yŏng.

In this short essay, I recollect my memories of Dr. Shlomit C. Schuster. Dr. Schus­ter was a great philosopher and a philosophical counselor, and I am struggling to spell out now the significance of the time I spent with her. Dr. Schuster visited Korea twice (2010 and 2012) and left a very strong impression on the members of the Korean Society of Philosophical Practice and Humanities, especially the Therapy Group of Kangwon National University. Someday I might realize the significance of (...) her philosophical thoughts but I feel obligated to share something about the way in which we will remember her. (shrink)

A fundamental notion of the Tractatus is that of the repetition of an operation. The operation specially mentioned is the simultaneous negation represented by the Sheffer stroke. ‘If an operation is applied repeatedly to its own results, I speak of successive applications of it. … In a similar sense I speak of successive applications of more than one operation to a number of propositions’.

The rapid growth of Korean churches and the conflict-ridden Korean society may serve to illustrate how evangelists should face critical socio-political issues. The Korean experience seems to indicate that evangelists are most effective when they concentrate their entire efforts on preaching “Jesus Christ and Him Crucified” alone. Believers in general, however, should be keenly interested in such issues as human rights and social justice, not only for their own sake but also for the sake of effective future evangelism. The Church's (...) involvement in these issues gives a favourable impression of Christianity, which in turn facilitates evangelism. (shrink)

Since the start of the new millennium, many contemporary jurisdictions have been revisiting the fundamental principles of their civil procedures. Even the core areas of the civil process are not left untouched, including the way in which evidence is introduced, collected and presented in court. One generator of the reforms in the field of evidence-taking in recent decades has been slow and inefficient litigation. Both in Europe and globally, reaching a balance between the demands of factual accuracy and the need (...) to adjudicate disputes in a swift, cost-effective and efficient way is still one of the key challenges. The second reason that many countries are reforming their law of evidence is related to cultural and technological changes in modern societies. As the balance between, on the one side, traditional human rights such as the right to privacy and due process is shifting towards, on the other side, the modern need for security, efficiency and quick access to justice, the perception of what is admissible or not in the context of evidence-taking is changing as well."--Back cover. (shrink)

In these discussions, Rush Rhees, who was a student and close friend of Wittgenstein, works out what he has learned from Wittgenstein's personal teaching and from study of his published and (at the time) unpublished writings. Some are review articles of books on Wittgenstein, and these are devoted to exposition of Wittgenstein's views. Others are independent discussions of special points in Wittgenstein's philosophy. The longest article, here published for the first time, is an account or record of what Wittgenstein said (...) about continuity in private discussion in 1938. (shrink)

First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

When in May 1930, the Council of Trinity College, Cambridge, had to decide whether to renew Wittgenstein's research grant, it turned to Bertrand Russell for an assessment of the work Wittgenstein had been doing over the past year. His verdict: "The theories contained in this new work... are novel, very original and indubitably important. Whether they are true, I do not know. As a logician who likes simplicity, I should like to think that they are not, but from what I (...) have read of them I am quite sure that he ought to have an opportunity to work them out, since, when completed, they may easily prove to constitute a whole new philosophy." "[Philosophical Remarks] contains the seeds of Wittgenstein's later philosophy of mind and of mathematics. Principally, he here discusses the role of indispensable in language, criticizing Russell's The Analysis of Mind. He modifies the Tractatus's picture theory of meaning by stressing that the connection between the proposition and reality is not found in the picture itself. He analyzes generality in and out of mathematics, and the notions of proof and experiment. He formulates a pain/private-language argument and discusses both behaviorism and the verifiability principle. The work is difficult but important, and it belongs in every philosophy collection."—Robert Hoffman, Philosophy "Any serious student of Wittgenstein's work will want to study his Philosophical Remarks as a transitional book between his two great masterpieces. The Remarks is thus indispensible for anyone who seeks a complete understanding of Wittgenstein's philosophy."—Leonard Linsky, American Philosophical Association. (shrink)

The Plight of Humanity in Paul In Paul and Palestinian Judaism, E. P. Sanders argues that, for Paul, humanity’s plight was not the condition that necessitated the solution of Jesus Christ. Instead, the solution was presented to Paul first on the Damascus road, and humanity’s plight was simply the logical corollary to the solution. This study will critically examine the particulars of Sanders’s argument— particularly with regard to Romans 7, Philippians 3, and Galatians 3—and offer some alternative exegetical analyses. This (...) essay will argue that, while the development of Paul’s thinking may indeed have run from solution to plight, the exposition of Paul’s thinking goes from plight to solution. The movement of Paul’s exposition may suggest that his conception of the plight of humanity was born out of his ideational milieu, which must have been fed, at least, by the Old Testament and evidenced, at least, by literature such as 4 Ezra. (shrink)