산업연관모형에 의한 우리나라 위장실업 추정

김효명 한양대학교 경제연구소 1984 경제연구 Vol.5 No.2

영미철학의 수용과 그 평가

김효명 서울대학교 철학사상연구소 1996 철학사상 Vol.6 No.-

근시교정술

김효명 大韓家庭醫學會 1997 Korean Journal of Family Medicine Vol.18 No.11

적응적 예상과 우리나라 장 단기 필립스곡선의 추정

김효명 한양대학교 경제연구소 1987 경제연구 Vol.8 No.1

고전 경험론에서의 실재론 논쟁

김효명 서울대학교 철학사상연구소 1999 철학사상 Vol.9 No.-

因果개념의 哲學的 分析

金曉明 漢陽大學校 人文科學大學 1987 人文論叢 Vol.14 No.-

The phrases of the form "A cause B" are mostly often used both in everyday life and in sciences, and people seem to be as much consistent in using those phrases as in using other words like "It is red", "It is a desk", etc. However, in the former case, it is not quite clear by what common element those phrases about causation are consistently and systematically used. In practical life, we are sometimes puzzled about whether we have really found out the cause of something, or whether what we thought was the cause of something is really th cause in question. In this case, we are naturally led to ask just what it is for something to cause something else. It must be in this context that a philosophical consideration or analysis of causation is called in. Philosophers have in general not been satisfied with the attitude to treat the word 'cause' as an unanalyzable, primitive term; thus, they have tried to analyze the concept of causation, and to find out the real meaning of the term. One of the major approaches to the analysis of causation is the attempt to search for words or phrases which have roughly the same meaning as 'cause'. For example, one might suggest that A causes B if and only if A produces B, on the basis of the view that the word 'cause' is synonymous with the word 'produce'. This line of approach, however, has never succeeded in explaining the exact meaning of causation. This is because, as D.Hume once observed it, "the terms of efficacy agency, power, force, energy, necessity, connection, and productive quality, are all nearly synonymous." Therefore, Hume continued to claim, "it is an absurdity to employ any of them in defining the rest." (A Treatise of Human Nature, p.157) As is well known, Hume's theory of causation played an epoch making role in the history of philosophical discourse on the topic of causation. There are still, whether in direct or indirect way, many adherents of Hume's theory of causation. In his discussion of causation, Hume classified four prima facie conditions for causation: that is, spatial contiguity, temporal succession, constant conjunction, and necessary connection. Each of these four conditions has become a focal point of subsequent talk about causation. In particular, much discussion have been devoted to the conditions of constant conjunction and necessary connection. What kind of relation is constant conjunction? What does 'constant' mean? If the condition of constant conjunction entails, and is entailed by, "....is always followed by... ,as some Humeans claim, then what is the exact meaning of the last phrase? And what is necessary connection? Is it, as Hume claimed, a kind of mental determination, or, as modal realists claim, something that really exists in nature? If necessity is nothing but a product of mental habit, how causation can be differentiated from mere chance? To those questions various answers can be given, and depending upon what kind of answers are given, theories Are differentiated from each other. We are here concerned about only three theories: The Regularity Theory, The Necessary and Sufficient Condition Approach, and Physicalistic Reductionist Theory. These three theories are especially dominant in contemporary discussion of causation. A critical examination of those three theories is the aim of this paper.

經驗ㆍ觀念ㆍ世界 : A Critical Study in the Empiricist World-View 經驗論的 世界觀의 한 批判

金曉明 漢陽大學校 人文科學大學 1988 人文論叢 Vol.15 No.-

One of the main themes of 20th century philosophy is the critical examination of the foundation of empiricism. The empiricist conception of 'Ideas', the ontological status of 'Poweres', and the role of 'Experience' in our knowledge of matters of fact are the key points which contemporary philosophers have continuously questioned. In philosophy and the theory of science empiricism means the doctrines that our knowledge of the external world mainly consists of our ideas, and that it is not reason but experience that gives the source of our knowledge of matters of fact. The range which contemporary empiricism covers is quite broad; it covers not only instrumentalism and operationalism in the fields of the physical science and social science and logical empiricism in the early 20th century philosophy, but also the linguistic philosophy which L. Wittgenstein and other analytic philosophers of Oxford School practised. However, the fundamental tenets of all forms of contemporary empiricism are in their essence refinements and modifications of British classical empiricism. Accordingly, the best entrance to an understanding of contemporary empiricism is to study the basic doctrines of British classical empiricism, and the best entrance to a study in British classical empiricism is an understanding of its epistemological and metaphysical doctrines. Since it is generally agreed that the empiricist tradition has been launched by the great 17th century British thinker, John Locke, it is almost natural to take the epistemological and metaphysical theories of Locke's empiricist philosophy as the starting-point of the study of empiricism. One of my long-term concerns in theoretical matters is the problem of how ideas have effected in the formation of one's world-view. Closely connected with this concern is the purpose presented in this paper, i.e. the purpose to critically examine the world-view implicit in British classical empiricism. However, I found that this purpose is too big and broad to be successfully done in the present essay. So I confined my consideration to the study of Locke's theory of ideas and qualities, and I believe that this can be the first step toward the broader aim of the paper.

現代哲學에 있어서 이데올로기의 問題

金曉明 漢陽大學校 人文科學大學 1984 人文論叢 Vol.8 No.-

In the history of ideas the word 'ideology' has been given a variety of different meanings. Those various different meanings attributed to the word can be divided into two main groups: the negative and positive ones. The ideology as defined to be "false consciousness" or class consciousness conditioned by a particular social group belongs to the former, and the ideology as taken to be synonymous with Weltanschauung to the latter. Since the discourse on the ideology in the former sense has so often been delivered and, accordingly, has become one of the most popular and hackneyed subjects, the present study, confining its attention only to the ideology in the latter sense, put a special emphasis on the relation between ideology and science. The main stream of philosophy of science in the first half of this century was formed by the so-called L'ogical Positivism' or 'Logical Empiricism'. Logical positivism can be characterized in terms of its heavy reliance on mathematical logic for formulating and dealing with its problems. Scientific theories were to be conceived, according to logical positivism, as being axiomatic systems, and their connection with experience was to be achieved by Correspondence Rules. One of the main results of this view of science is that there is no logic of discovery and that there should be no tint of subjective elements in scientific theories, since they are axiomatic systems formulated with precise rules and grammer. In the past two or three decades, however, a new movement has occurred in the area of philosophy of science. A series of similar views has been advanced against the Received View of logical positivism. Some of them tured to a radically new, non-positivistic approach to the problems of philosophy of science. This is particularly the case with the so-called 'Weltanschauung analysis' represented by such contemporary scholors as T. Kuhn, N.R. Hanson, P. feyerabend, etc. The general discussion about the relation between ideology and scientific activities was given in Chapter Ⅱ; chapter Ⅲ was concerned with logical positivist's anti-ideological view of science; and finally, in Chapter Ⅳ the major feature of Weltanschauung analysis as an alternative to the Received View has been considered.

고도 근시 환자에게 시행한 Keratomileusis-in-situ의 임상 성적

김효명 고려대학교 의과대학 1994 고려대 의대 잡지 Vol.31 No.2

Keratomileusis-in-situ was performed on 18 eyes(15 patients) to correct high myopia. Average preoperative spherical equivalent was -19.26D with a range of -13.25 to -30.50D. The mean postoperative myopia was -4.80D(-0.00 to -9.00D), checked a t 6 month postoperatively. Preoperative corneal power was +41.11D, while it decreased to +35.41D at postoperative 6 months. Of all the cases, there was no significant complication except the one who had irregular astigmatism caused by the epithelial ingrowth in the interface. Uncorrected vision of all the patients improved markedly, compared to those preoperatively. In conclusion, Keratomileusis-in-situ is a feasible technique for correcting high degree of myopia, though the calculation program might be improved to obtain adequate prediction.

눈병

김효명 藥業新聞社 1994 醫藥情報 Vol.1994 No.9