daihyun chung
Ewha Womans University, Philosophy, Faculty Member
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- Daihyun Chung is a male, a South Korean, Professor Emeritus, Ewha Womans University, Seoul. He obtained his Ph.D. fro... moreDaihyun Chung is a male, a South Korean, Professor Emeritus, Ewha Womans University, Seoul. He obtained his Ph.D. from Korea University, Seoul and taught philosophical topics like language, mind, epistemology, metaphysics at Ewha W.U. 1978-2006. He published professional books all in Korean: Philosophy in S. Korea Today(2017)edit
If we can propose that the Korean expression "우리 마누라" (our wife) is referential in some sense, then some of the impressions of that expression that it is not grammatical can be overcome. Donnellan believes that an expression is open to... more
If we can propose that the Korean expression "우리 마누라" (our wife) is referential in some sense, then some of the impressions of that expression that it is not grammatical can be overcome. Donnellan believes that an expression is open to both attributive and referential uses. While the expression "우리 마누라" is assumed to function as an ordinary Korean expression when her husband utters it in a specific context, it is believed to be used only referentially and not attributively. This asymmetry suggests that "우리 마누라" is argued to be used only in a referential sense and not as an attributive pronoun. A contemporary Greek speaker may use the Greek word corresponding the term "aleteia", not having to consider its original sense of ‘uncovering’. Likewise a contemporary Korean may use the Korean word, not having to worry about its attributive sense of ‘our husband’, but just conveying a partial affirmation of the worldview of the ancient Korean community, which preferred an extended family or village community.
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In the past ten years, words that were unheard of are now emerging. This is likely due to the rise of social networking services (SNS) in the information age. In the context of feminism, terms such as 'hate mirroring' and 'war mad' are... more
In the past ten years, words that were unheard of are now emerging. This is likely due to the rise of social networking services (SNS) in the information age. In the context of feminism, terms such as 'hate mirroring' and 'war mad' are gaining traction. 'War mad' is a name for a specific faction within feminism, where some young women identify themselves as 'woman nomads.' 'Hate mirroring' refers to the act of 'returning male misogyny.' This is a recent cultural phenomenon in South Korea exploding on social networks, with ongoing discussions and expressions. Consequently, hate mirroring remains conceptually ambiguous, confusing, and contradictory. In her book 'Hate Mirroring: A Possible Feminist Strategy?' (Seoul: Yeonamsoga, 2018), author Professor Kim Sun-hee offers a timely cultural analysis. The first part of this review provides a summary of the book, while the latter delves into the author's observations of its significance and implications.
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Research Interests: Mathematics and Ontology
The ‘seeds’ Thoughts proposed by YU Youngmo and HAM Sukhun may each be summed up by propositions expressed in “People are a May-fly seed” and “Seeds embody the eternal sense”. They used “seed” to refer to humans or people on the one hand... more
The ‘seeds’ Thoughts proposed by YU Youngmo and HAM Sukhun may each be summed up by propositions expressed in “People are a May-fly seed” and “Seeds embody the eternal sense”. They used “seed” to refer to humans or people on the one hand and placed the notion of seed in the holistic context of the Eastern Asian tradition on the other. Then, I seek to connect the anthropological notion and the holistic notion via cheng(誠) or integration. Zhungyong-The Doctrine of the Mean, one of 4 Confucian texts, says that the ultimate integration(至誠) is to reflect the total nature of objects involved (盡性) so that it will show that self realization and all other realizations are one and not two(成己成物) and it will ultimately reach the stage of holiness(聖). Important elements of cheng intentionality can be read out of the two thinker’s various conceptual aspects. YU’s interpretation of history to be internalistic, his view of Hangul(Korean written language) as a revelational medium, his hermeneutics of Christian God as the emptiness cannot be understood on the dichotomous model of human-nature. HAM’s seed holism, his beliefs that humans’s minds are the heavenly mind and that all things under the heaven should come to be unified are best to be understood on the model of cheng intentionality of integration
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알파고가 자연종 인간과 둔 바둑에서 이겼다고 하지만, 그렇게 말할 수 있기 위해서는 알파고에게 ''바둑에서 이겼다''라는 술어를 적용할 수 있는 근거가 마련되어야 한다. 이것은 알파고 같은 로봇에게 강한 인공지능을 허용하는 경우이고, 이해, 믿음, 느낌 등의 의식의 일반 능력이 어떻게 작동될 수 있는가의 현실성을 전제하는 것이다. 이 논문은 로봇의 강한 인공지능 중에서 의식의 주제에 한정하여... more
알파고가 자연종 인간과 둔 바둑에서 이겼다고 하지만, 그렇게 말할 수 있기 위해서는 알파고에게 ''바둑에서 이겼다''라는 술어를 적용할 수 있는 근거가 마련되어야 한다. 이것은 알파고 같은 로봇에게 강한 인공지능을 허용하는 경우이고, 이해, 믿음, 느낌 등의 의식의 일반 능력이 어떻게 작동될 수 있는가의 현실성을 전제하는 것이다. 이 논문은 로봇의 강한 인공지능 중에서 의식의 주제에 한정하여 논의하고자 한다. 자연종 인간의 의식은 이 의식을 현실적으로 실현하는 방식에 의해 조명된다. 이러한 의식은 주체의 경험들을 일인칭적으로 통합하고, 그 통합에 관점적 구조성을 부여하며 그러한 집행의 결과를 감질현상적으로 드러낸다. 그렇다면 로봇은 의식을 갖기 위해 이러한 의식의 3 요소를 어떻게 장착할 수 있을 것인가? 이 논문은 그러한 과제의 어려움을 지적하면서도 그 어려움의 극복이 어떠한 조건에서 가능할 것인가를 논의하고자 한다. 이러한 논의에 중요하게 떠오르는 것은 인간의 잠재의식과 로봇의 은닉층 구조의 대비적 관계이다. 이 대비는 서로에 대한 이해와 가능성을 시사할 것이다.
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What are some metaphysical fundamentals which constitute the reality? This question has occupied philosophers for a long time. The western tradition once dealt with conceptions of earth, air, water, fire, ether whereas the eastern... more
What are some metaphysical fundamentals which constitute the reality? This question has occupied philosophers for a long time. The western tradition once dealt with conceptions of earth, air, water, fire, ether whereas the eastern tradition has studied notions like yin-yang(陰陽), taiji(太極), lichi(理氣). The question is now being researched under the name of physicalism or naturalism, and yet what is not yet clarified is the relationship between electromagnetic force as the fundamental of the physical and consciousness as the fundamental of the mental. What is puzzling is that most philosophers insist on the overcoming of the traditional dualism while they tend to accept the distinction between electromagnetic force and consciousness. If they decide that the metaphysical paradigm of the duality is plausible then they should first present the grammar of functions of those concepts like individual, identity, causation. If they can see that the prospect of that traditional metaphysical par...
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The notion of suffering carries with it aspects which are private and individual on the one hand, and social and lingual on the other. I would pay attention to the latter part of the suffering notion, where the notion of suffering is... more
The notion of suffering carries with it aspects which are private and individual on the one hand, and social and lingual on the other. I would pay attention to the latter part of the suffering notion, where the notion of suffering is recognized to be primitive by almost all the theories of human values. This primitive character allows a commensurable basis on the basis of which most plural theories share something in common to talk objectively to each other. In this paper, I would like to offer three arguments in order to advance a thesis that one’s suffering is redemptive of others. First, the conservation law of mass says that matter of a closed system can neither be created nor destroyed, although it may be differently rearranged. This may be applied to the experience of suffering, to allow the conservation law of suffering: My unjust self-interest costs pains in others to the level of the same amount but if I voluntarily suffer a sacrifice, others will have their pains lightened...
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For a while, life and environment have been regarded as two separate subjects, but recently life and environment are to be seen as different aspects of one single theme. There are able philosophers who maintain the connection of the two... more
For a while, life and environment have been regarded as two separate subjects, but recently life and environment are to be seen as different aspects of one single theme. There are able philosophers who maintain the connection of the two but Seokheon Ham is believed to present a more coherent case. To him, integration is not merely a property which is unifying various elements, but it has a deep ontological structure seen in his utterance “there is not a thing in the world which does not have a reason to exist”. He is providing a model of deep integration by equivalently linking life and sense. And he offers apparent arguments of oneness as integration of animates and inanimates, seeds as an example of integration of sense and life, and suffering as a historical integration. But Ham’s arguments will be strengthened by philosophizing the notion of integration. Fortunately, I would suggest that the clue is found in the conception of integration of Zhungyong. I will take the major thrust of the book to be five theses: (1) integration of a thing is the capacity to realize its embedded objective in its interactions with all other things; (2) ‘mind’ denotes the capacity of humans as well as the capacity of all other entities: (3) integration is a capacity not only of humans but also of all other entities; (4) if the evolution demonstrates the history of species as the fittest, then the history expresses the evolution of life forms of intelligence and justice; (5) integration of an entity is a disposition to realize its embedded objective in the context of its interconnections with all others at a particular time and place. The ontology of integration I am submitting may be shown to be an alternative to traditional physicalism. The integrational ontology may be seen as virtuous in that it is coherent with the informational view of the contemporary culture and with the caring need for those who suffer
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Philosophers of dispositionalism deny the Humean account of causality in terms of constant conjunction, contiguity, temporal priority and contingency. And some of them go further to explain the causal relation not between events or... more
Philosophers of dispositionalism deny the Humean account of causality in terms of constant conjunction, contiguity, temporal priority and contingency. And some of them go further to explain the causal relation not between events or objects, but between properties, in terms of reciprocity, simultaneity, ubiquity, intentionality and holism. But their exposition seems to remain fragmented even though they try to make use of the notions of intentionality and holism. I would inquire reasons why it is piecemeal, by analyzing that they employ these notions of intentionality and holism which has been constructed within the dualistic tradition. If one wants to make the dispositional project to be powerful, she should look for the notions of intentionality and holism which are free of the dualistic traits and which have been constructed in the tradition of naturalism. The concept of integrationality may be a candidate for such a task. This conception was coined in Zhongyong(中庸) under the name...
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The Seed Thoughts proposed by YU Youngmo and HAM Sukhun may each be summed up by propositions expressed in “People are a May-fly seed” and “Seeds embody the eternal meaning”. They used “seed” to refer to humans or people on the one hand... more
The Seed Thoughts proposed by YU Youngmo and HAM Sukhun may each be summed up by propositions expressed in “People are a May-fly seed” and “Seeds embody the eternal meaning”. They used “seed” to refer to humans or people on the one hand and placed the notion of seed in the holistic context of the Eastern Asian tradition on the other. Then, I seek to connect the anthropological notion and the holistic notion via cheng(誠) or integration. 『The Doctrine of the Mean』says that any ultimate integration(至誠) reflects the total nature of objects involved(盡性) by showing that self realization and all other realizations are one and not two(成己成物) and by arriving at the stage of holiness (聖). Then, I may be allowed to say that cheng is a mind or a power not only of humans but also of all other things. Important elements of cheng intentionality can be read out of the two thinker’s various conceptual aspects. YU’s interpretation of history to be internalistic, his view of Hangul(Korean written language) as a revealational medium, his hermeneutics of Christian God as the Vacuum cannot be understood on the dichotomous model of human-nature. HAM’s seed holism, his beliefs that humans’s minds are the heavenly mind and that all things under the heaven should come to be unified are best to be understood on the model of cheng intentionality of integration
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법원은 안희정의 김지은에 대한 간음 등 모든 피의사실에 대해 1심에서 무죄를 판결하였다. 판결의 재판부는 이를 위해 와 의 두 논변을 제시한다. 이 논문에서는 논변을 다루고자 한다. 재판부는 피해자가 피해자다움을 보이지 않았다는 이유를 대고 이에 따라
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[Abstract] Suppose that the Big Bang was the first singularity in the history of the cosmos. Then it would be plausible to presume that the availability of the strong general intelligence should mark the second singularity for the natural... more
[Abstract] Suppose that the Big Bang was the first singularity in the history of the cosmos. Then it would be plausible to presume that the availability of the strong general intelligence should mark the second singularity for the natural human race. The human race needs to be prepared to make it sure that if a singularity robot becomes a person, the robotic person should be a blessing for the humankind rather than a curse. Toward this direction I would scrutinize the implication of the hypothesis that the singularity robot is a member of the human society. I will ask how the robot is equipped to satisfy the ontological criteria such as accountability, consciousness, identity, by demonstrating a possibility that it has the epistemological capacities like conceptual role semantic understanding and non-monotonous inference, and by probing whether it can behave in the way human moral visions expect it to. [Table of contents] 1. Opening: Singularity robots are coming 1) Singularity robots of strong general intelligence 2) A singularity robot is a member of the human community 2. Ontological interpretation of singularity robot 1) Responsibility: thinking, understanding, belief 2) Consciousness: three characteristics – zombie, enjoyment, sympathy 3) Identity: I, body, autonomy, unity 3. Epistmological prospects of singularity robot 1) Semantics of general intelligence: conceptual role semantics 2) Logic for general intelligence: non-monotonous logic 4. Moral horizon of singularity robot 1) When a singularity robot becomes a robot person 2) Humanity independence: singularity robot is a user of human languages 5. Concluding: preemptive humanitie
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Whereas the Humean accounts of causality in terms of contiguity, temporal priority, constant conjunction, and contingency face difficulties of one sort, the dispositional explanations of causality in terms of reciprocity, simultaneity,... more
Whereas the Humean accounts of causality in terms of contiguity, temporal priority, constant conjunction, and contingency face difficulties of one sort, the dispositional explanations of causality in terms of reciprocity, simultaneity, ubiquity, and holism seem to meet difficulties of another sort. But the difficulties which dispositionalism faces may be dissipated if one can appeal consistently to the logic of naturalism, rather than to the grammar of an implicit dualism, for example, as it is illustrated when G. Molnar tried to advance the analogy between the mental intentionality and the physical intentionality.The notion of integration is taken to allow a conceptual space for naturalism of one kind. It may be expressed in the thesis that there is integrationality in any entity like dispositions, such that the integrationality is a power to realize the embedded objective of it in the context where it interacts with all others. The thesis would help to see how dispositions can be ...
Research Interests: Sociology, Philosophy, Epistemology, Intentionality, Naturalism, and 4 moreHolism, Analogy, Contingency, and Diogenes
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This paper attempts to find a way for the practioners of humanities and natural sciences to communicate to each other. Mutual interests in or knowledge of what is going on in the other disciplines are necessary but not sufficient. But if... more
This paper attempts to find a way for the practioners of humanities and natural sciences to communicate to each other. Mutual interests in or knowledge of what is going on in the other disciplines are necessary but not sufficient. But if there should be a common language by which they could talk to each other, it would provide a basis by which they could have access to each other. The present paper tries to find that basis by showing (1) that imagination in the humanities is a basic power to broaden human freedom, whereas imagination in the natural sciences is a basic power to investigate natural reality; (2) that imagination in the humanities is qualitative, whereas imagination in the natural sciences is quantitative; and (3) that qualities are determined in terms of categories and numbers, eg., whether Bush is “fast” or Obama is “slow” is determined in terms of Daniel Kahneman’s category proposal and numbers of people who respond positively to the category proposal, whereas quantities are counted in a system of classifications, eg., the question how many are there in this room can neither be counted nor answered without a system where objects are classified in terms of qualities in the order of my personal or our communal interest.
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Would it be possible to have an alternative to the physicalist world-view? If any type of dualism is not an option, I am tempted to consider an integrational world view, which was first claimed by Confucius under the notion of cheng. I... more
Would it be possible to have an alternative to the physicalist world-view? If any type of dualism is not an option, I am tempted to consider an integrational world view, which was first claimed by Confucius under the notion of cheng. I would propose an integrational thesis that cheng of an entity is a power to realize the embedded objective of it in the context where it interacts with all others. The notion of compassion may be said to be both dispositional and mental. Then, this notion is one candidate to shed lights on the integrational thesis. The thesis doesn't exclude roles the causal notion has to play in the integrational system. Rather it allows the causal notion in its proper place, not having to exclude other relational notions in the system. What it denies is that the causal relation is all there is among what is there. The notion of compassion is essentialist in two senses. The first is the sense in which Mencius said that compassion is necessary for one to be a human. The second is the sense that compassion is an essentialist disposition. "Compassion" does neither refer to a mental state nor reflect a human relation, but it denotes an abstract property, or a theoretical notion, which can be singled out by a Ramsey sentence. There are many challenges for the integrational thesis to meet. Some of them are how the integrational thesis could allow an essentialism of a kind?, Is there a way for the integrational view of language to meet the requirements of modal semantics?, and so on. The present paper may not able to explain all of these questions but it will try to suggest how to approach toward the task