본 논문의 목적은 ‘체험주의’의 시각을 통해 정약용의 ‘성 기호설’의 의미와 한계를 밝히고, 더 나아가 그 한계를 극복할 수 있는 대안을 제시하는 데 있다. 정약용에 의하면 사람의 본성은 기호다. 그리고 모든 사람에게는 두 가지 유형의 기호가 있다고 한다. 하나는 단것을 좋아하고 쓴 것을 싫어하는 유형의 형구지기호이고, 다른 하나는 선을 좋아하고 악을 싫어하는 유형의 영지지기호이다. 그중 형구지기호는 기질적인 육체의 성향으로서 사람의 도덕성과는 관련이 없지만 영지지기호는 초자연적 하늘이 부여한 정신의 성향으로서 ‘순선무악’하여 이것을 따르면 인의예지를 실천할 수 있게 된다.BR 체험주의의 시각에서 보면 정약용의 성 (...) 기호설은 경험적으로 책임이 있는 학설이 되기어렵다. 그 이유는 정약용의 성 기호설의 배후에 있는 초자연적 요소 때문이다. 그렇다고해서 성 기호설 전체를 폐지해야 하는 것은 아니다. 기호로서의 사람의 본성은 여전히 중요한 의미를 가지고 있다. 필자는 초경험적·초자연적 요소가 아닌 사람의 몸과 환경의 교호작용을 근거로 ‘신체화된 성 기호’를 ‘정약용식 성 기호설’의 한계를 극복할 수 있는 하나의 대안으로 제안한다. 신체화된 성 기호는 한마디로 단 것을 좋아하고 쓴 것을 싫어하는 기호, 선을 좋아하고 악을 싫어하는 기호 등 사람의 모든 기호는 근본적으로 사람의 몸의 기호라고 보는 시각이다. (shrink)

A new concept of cognition also implies a novel approach to the study of metaphor. This insight is the starting point of this article presenting two innovations to comprehending and analyzing metaphor, one theoretical and one in terms of methodology. On a theoretical level we argue for a new orientation to metaphor and metaphoricity based on enactive cognition and distributed language and cognition. In recent years enactive and distributed cognition have been developing a new concept of cognition as an inter-bodily (...) and ecologically afforded achievement, and in light of this theoretical development we propose an approach to metaphor as a multi-body, multi-party, and multi-timescale phenomenon. On a methodological level we demonstrate a new way of analyzing metaphoricity in multimodal social interaction based on in-depth video analyses of two real life examples in which we introduce metaphorical identification criteria focusing on doubleness in meaning, affordances for co-action, co-ordination, and co-exper.. (shrink)

ABSTRACTPride is seen as both a self-conscious emotion as well as a social emotion. These categories are not mutually exclusive, but have brought forth different ideas about pride as either revolving around the self or as revolving around one’s relationship with others. Current measures of pride do not include intrapersonal elements of pride experiences. Social comparisons, which often cause experiences of pride, contain three elements: the self, the relationship between the self and another person, and the other person. From the (...) literature on pride, we distilled three related elements; perceptions and feelings of self-inflation, other-distancing, and other-devaluation. In four studies, we explored whether these elements were present in pride experiences. We did so at an implicit and explicit level, in an academic setting with in vivo and imagined pride experiences. The data consistently revealed that the exper... (shrink)

ABSTRACTEmotional distractors can impair perception of subsequently presented targets, a phenomenon called emotion-induced blindness. Do emotional distractors lose their power to disrupt perception when appearing with increased frequency, perhaps due to desensitisation or enhanced recruitment of proactive control? Non-emotional tasks, such as the Stroop, have revealed that high frequency distractors or conflict lead to reduced interference, and distractor frequency appears to modulate attentional capture by emotional distractors in spatial attention tasks. But emotion-induced blindness is thought to reflect perceptual competition between (...) targets and emotional distractors, and it is unclear whether high frequency emotional stimuli cause less disruption at this relatively early stage of processing. In four experiments, participants searched streams of images for a rotated target image. A negative or neutral distractor appeared before the target, and their relative frequency was manipulated. Across all exper... (shrink)

A number of sport philosophers have noted the potential of sport as meaningful narrative and storytelling. While these arguments are convincing, they fail to acknowledge that not all athletes exper...

ABSTRACTThe political is changing its shape. Ideologies are no longer stable, but instead build hybrid combinations. Populism is getting popular. In addition, there are new forms of political exper...

In lieu of an abstract, here is a brief excerpt of the content:Common Sense and Theological 9 9 Exper_,ence on the Bas s o,f Franz Rosenzweig's Philosophy NATHAN ROTENSTREICH The position of Franz Rosenzweig's thinking within the framework of presentday philosophy is difficult to ascertain. Though he was deeply rooted in the philosophical tradition, his chief work, The Star o] Redemption (Der Stern der Erlgsung, 1921), was conceived outside the main discussions of the philosophical controversy in the twenties. He formulated (...) his ideas side by side with the trends of German philosophy, but not by way of keeping pace with these trends. Yet his polemic against traditional philosophy in general, and against idealism in particular brings Rosenzweig close to the character of the rebellion represented by Existenz-Philosophie. 1 I The question of grounding a philosophical system or a set of philosophical ideas with an objective toward faith clearly poses the difficulty, in terms of the ultimate authority, of maintaining the validity of such a system of ideas. Could that authority be reason, which as a source of ideas and confirmation is outside faith while having consequences or expressions within the scope of faith? Or is faith, asserting the existence of God and his relations to world and man, an independent source? In case faith is an independent source, does it have the guarantee of its validity in its own boundaries, or does it still point to a source of validity which is outside faith and yet is not reason? It seems that Franz Rosenzweig was willy-nilly in his concern with this question. As said before the first approach would have been to construct a system along rational lines. This, however, would have done violence to a basic anti-rationalistic trait in Rosenzweig's thinking that can be clearly discerned in his The Star o] Redemption, in his Kleinere Schri]ten and in his small book, Understanding the Sick and Healthy, published until now in English only. Rosenzweig's criticism of rationalism may be summed up as follows: a) Reason strives for a unified conception of the world; and in support of this monistic fiction its assimilative energy is ready to seize upon all arguments that militate against the doctrines and practices of faith. b) Reason tends to ignore the existence of the individual which it regards as 1On the relation between Franz Rosenzweig and Martin Heidegger, see Karl LSwith, "M. Heideggerand F. Rosenzweigor Temporality and Eternity," Philosophy and PhenomenologicalResearch,III (Sept., 1942),53-77. [353] 354 HISTORY OF PHILOSOPHY merely one of the variations of an all-inclusive unity. The question of the relation of the particular to the general or of the individual to the whole, which has engrossed philosophers since time immemorial, has no place in rationalistic systems. c) Since reason places the understanding above the things to be understood (and hence also above the data of religious experience, including the existence of God), we find that from a speculative and historical point of view rationalism has a strong bias against religion or theology. The other way open to Rosenzweig was to rely on the principle of Revelation, but he could not adopt this principle as the basis of his system for the following reasons" a) The first reason can be understood from Schelling's paradox: He who adheres to Revelation does not philosophize, and he who philosophizes finds Revelation inadequate for his purposes. Since Rosenzweig was basically a philosopher --despite his protestations to the contrary--he was precluded by that very fact from appealing to the evidence furnished by Revelation. On the contrary, he sought to find a non-rational basis for Revelation itself. b) The second reason that precluded Rosenzweig from taking the traditional course of relying on Revelation is implicit in that principle itself as Rosenzweig understood it. Revelation in his system has no enlightening or cognitive significance, or what is called in Christian theology Kerygma, instructive knowledge. In Revelation, he says, God reveals only revelation; He reveals himself to man and to man alone.2 In his view, then, Revelation does not transmit informative content and hence has no dogmatic significance. It is a dialogue that posits the existence of the participants, the existence of God, and (highly important for... (shrink)

The development of nuclear energy technologies in the second half of the 20th century came with great hopes of rebuilding nations recovering from the devasta-tion of the Second World War or recently released from colonial rule. In coun-tries like France, India, the USA, Canada, Russia, and the United Kingdom, nuclear energy became the symbol of development towards a modern and technologically advanced future. However, after more than six decades of experi-ence with nuclear energy production, and in the aftermath of the (...) Fukushima nuclear disaster, it is safe to say that nuclear energy production is not without its problems.Some of these problems have their origins in the very materiality of the technolo-gies involved. For example, not only does the use of highly radioactive materials give rise to risks for the current generation (e.g., in the potential for disaster when reactors melt down) but high-level radioactive waste from nuclear energy production presents a serious intergenerational problem for which an acceptable final solution or its implementation remains elusive. Moreover, nuclear energy technologies have specific social and political consequences. For example, they have been said to be authoritarian technologies (Winner, 1980), requiring cen-tralized authority, secrecy, and technocratic decision-making. While some of these problems could have been foreseen before nuclear energy technologies were introduced, others only arose after these technologies were already integrated into the social and infrastructural fabric of our lives. Addition-ally, new technologies (e.g., Generation III, III+ and IV reactors) are still being developed, bringing with them new and uncertain hazards and risks. Ignorance and uncertainty about the possible deleterious effects of introducing a new technology are inevitable, especially if the technology is complex, large time-scales are involved, or risks depend on social or political factors unforeseen in the design stage. However, this should not deter us from developing and intro-ducing new technologies. Rather, it should motivate us to organize these ‘exper-iments’ with new technologies in society in such a way that we can learn about their possible hazards and risks as effectively and responsibly as possible (van de Poel, 2011, 2015). In this way, it is possible to minimize risks and avoid unwant-ed moral, social or political developments. However, organizing such experi-ments responsibly also means that one could come to the conclusion that continuing an experiment is no longer responsible or desirable. Should we be prepared for such a scenario, and if so, how could we do that? One possible strategy to tackle this issue is that the technology and its introduction should be reversible. The aim of this thesis is to further explore this strategy by answering the following main research question (RQ) and accompanying subquestions (SQ):RQ: What are the implications of reversibility for the responsible develop-ment and implementation of nuclear energy technologies?SQ1: Under what conditions can nuclear energy technologies be considered reversible?SQ2: Why should nuclear energy technologies be reversible?SQ3: If so, how could the reversibility of nuclear energy technologies be achieved?After the introductory chapter 1, the chapters that form the main body of this dissertation each provide a distinct contribution to answering the three subques-tions and, by extension, the main research question. Guided by three historical case studies of nuclear energy technology development (i.e., India, France and the USA), chapter 2 answers the first subquestion by formulating the two condi-tions under which it can be considered reversible, i.e., 1) the ability to stop the further development and deployment of a that technology in society, and 2) the ability to undo the undesirable outcomes (material, institutional or symbolic) of the development and deployment of the technology. Chapter 3 subsequently tackles the second subquestion by establishing the general desirability of technological reversibility by virtue of its relation to responsibility in Emmanuel Levinas’ ethical phenomenology. It argues that technology development is a legitimate response to responsibility but inevitably falls short of the responsibility that inspires it, incessantly calling for technological and political change in the process. Having thus argued that nuclear energy technologies should ideally be reversible, chap-ters 4 and 5 work towards specific strategies to achieve technological reversibil-ity. Chapter 4 first investigates the processes that make it difficult to stop the further development and implementation of a nuclear energy technology in society, thus provid-ing input on how to fulfill the first condition for the reversibility of nuclear energy technologies. To do so, it presents a phenomenological perspective on technology and its adoption based on the work of Alfred Schutz. It also explores different ways in which technology adoption drives the processes of path depend-ence towards technological lock-in. Chapter 5 examines the history of geological disposal of high-level radioactive waste in the USA. It identifies a number of concrete policy pitfalls that could lead to lock-in and that should consequently be avoided. It also presents a number of general design strategies that could facilitate the undoing of undesirable consequences of a technology, thus providing input on how to fulfill the second condition for the reversibility of nuclear energy technol-ogies.Chapter 6 summarizes the central findings of the thesis and explains how these help to answer the research questions. On top of this, it reflects on a number of complications connected to reversibility considerations. Based on this, it is concluded that the question of irreversibility and reversibility is context- and technology-specific and a matter of degree. The chapter concludes with a reflec-tion on generalizations and limitations of the results. Finally, chapter 7 discusses the implications of this dissertation’s results for responsibly experimenting with nuclear energy technologies in society. (shrink)

붓다가 일러주는 것처럼, 모든 현상은 그것을 발생시키는 조건들에 의해 발생한다. 현상을 볼 때는, 그것을 발생시킨 원인조건들을 동시에 고려해야 진실에 접근할 수 있고, 또 문제를 제대로 풀 수 있다. 실존의 근원적이고도 궁극적인 문제를 풀려는 청년 고타마 싯닷타의 모험적 도전이 성공할 수 있었던 것도, 성공할 수 있는 조건들을 확보하였기 때문이다. 고타마 싯닷타의 수행과정을 주목한다는 것은, 깨달음의 발생과 인과적 연관을 맺는 조건들이 무엇인가를 읽어내려는 것이다. 붓다가 사람들에게 자신의 수행과정을 회고해준 것도, 자신이 성공할 수 있었던 요인들, 그 ‘깨달음의 발생조건들’을, 체험적 증언을 통해 알려주려는 것이었을 (...) 것이다. 제자들의 기억과 후인들의 전승을 통해 전해지고 있는 붓다의 수행 회고담에서 고타마 싯닷타의 성공 요인 네 가지를 골라 그 철학적 의미를 읽어본다.BR 고타마 싯닷타의 수행과정은 니까야/아함 문헌에서 두 유형으로 전해진다. 붓다가 자신의 수행경험을 회고하는 유형이 하나이고, 자신의 수행과정을 구도자의 표준 모델로 일반화시켜 설하는 유형이 다른 하나이다. 특히 구조와 내용에서 정합성을 보여주는 일반화 유형이 자주 설해지고 있다는 것은, 붓다가 자신의 깨달음을 세상과 공유하기 위해 수행과정의 경험을 적극적으로 활용했음을 의미한다.BR 니까야/아함이 전하는 내용을 종합해 볼 때, 4가지 조건들을 주목해야 할 것으로 생각한다. 〈1) ‘이해/언어’와 ‘탈(脫)이해/탈(脫)언어’의 차이 및 관계에 대한 개안, 2) 조건적 발생에 대한 개안 – 이지적 연기 깨달음, 3) 모든 조건과 경험에 갇히지 않는 능력의 확보 – 새로운 선법(禪法)의 수립, 4) ‘조건인과적 발생’에 대한 직접지(直接知) 성취 – 체득적 연기 깨달음〉이 그것이다. (shrink)

‘타자의 마음’에 대한 철학적·과학적 논의들이 ‘정상 성인’의 마음을 넘어 이른바 ‘비정상적 주체들’의 마음까지 포괄해야 한다는 전제 하에, 본고는 특히 동물이라는 비정상성에서 ‘타자경험’ 및 ‘공동세계구성’이 어떻게 가능한지를, 후설의 상호주관성 이론의 얼개 안에서 분석한다. 이러한 분석에 따르면, 동물에 대한 타자경험은 인간에의 이입감의 변양으로 가능하며, 동물과 인간의 공동세계구성은 이러한 타자경험에 기초하여 동물을 초월론적 주체로 받아들임에 의해 가능하다. 이러한 분석에서 정상성과 비정상성의 ‘경계’는 타자경험의 ‘극한’이면서 공동세계구성의 ‘접경’으로 드러난다. 나아가 발생적 현상학에 이르러 비로소 정상성의 ‘발생의 이전단계들’인 비정상성들이 정상성의 ‘구조의 하부층위들’로 현존함을 통찰한다. 이때 초월론적 자아는 (...) ‘경계양상들’을 함축한 것으로서 완전한 구체성에 있어 고찰된다. (shrink)

Mostly philosophers cause trouble. I know because on alternate Thursdays I am one -- and I live in a philosophy department where I watch all of them cause trouble. Everyone in artificial intelligence knows how much trouble philosophers can cause (and in particular, we know how much trouble one philosopher -- John Searle -- has caused). And, we know where they tend to cause it: in knowledge representation and the semantics of data structures. This essay is about a recent case (...) of this sort of thing. One of the take-home messages will be that AI ought to redouble its efforts t o understand concepts. (shrink)