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RISS 인기검색어
- 검색키워드
- 저자 : 蘇興烈 (검색결과 19 건)
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蘇興烈 연세대학교 인문과학연구소 1969 人文科學 Vol.21 No.-
This is an attempt to clarify the relation between the two concepts “logical” and “rational” respect to the way of man's thinking. The significance of the problem, however, is in that it is a ground work for the general philosophical interest in “what man is.” There are many ways to deal with the problem concerning man. But philosophy, of all sciences, has always concentrated on “man as a thinking being,” and specifically “man as a rational being.” This problem of man's rationality, then, is an old problem in philosophy, yet it seems to acquire a new significance because of a new challenge brought to man by the development of modern scientific technology. It is the challenge of the computer, the cybernatic machine. Machines began to “think” like man. And to be specific, it is man's rational thinking that is threatened to be overtaken by the cybernatic machine. This, therefore, raises a new problem: will and can the computer really “think” like a reasoning man? This question, if it is to be answered adequately, requires a comprehensive examination of what man's reasoning is. Reasoning as a way of thinking, however, seems to be closely related to logical thinking. Hence, it seems proper and profitable to investigate what the nature of logical thinking amounts to, and then try to understand man's reasoning in comparison with logical thinking. As for “logical thinking” its definition or boundary (extension) has varied according to the school of logic. Formal logic, syllogistic or symbolic, defines “logic” in a strict, narrower sense, while other schools such as inductive logic, epistemic logic, logic of dialectics, and instrumentalist logic, want to have it in a broader sense. The main body of this paper, therefore, is devoted to the explication of how these other schools of logic have broadened the concept of “logic.” Thus, when “logic” is understood in an extended meaning, logical thinking seems to be almost synonymous with reasoning. And what's more, at this point, when we return to Aristotle, the founder or logic, and examine his logical works, entitled “Organon” by later scholars, the subjects he dealt with are not “logical” in the strict sense, but rather “logical” problems in a broader sense, which may very well be understood as problems of reasoning. This paper, therefore, closes with an implication and proposal that a study of man's reasoning should begin with a thorough investigation of the works of logic throughout its history from Aristotle down to the contemporary.
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蘇興烈 연세대학교 인문과학연구소 1969 人文科學 Vol.22 No.-
To persuade someone is to make him adandon one of his beliefs and, or to make him accept one of my beliefs. But how do we do so? We may force him, physically or psychologically, to give up his belief, we may deceive him so as to change his mind, or we may try to win him over through understanding. This is a methodological problem. And they are the method of coercion, of deception, and of rational persuasion reapectively. Our interest in this paper is with the method of rational persuasion, and specifically with the logical patterns involved in any kind of rational persuasion. The patterns are divided into two main types: negative persuasion and positive persuasion. Negative persuasion means persuading for disbelief in any value. It is an attempt for disconditioning. Positive persuasion, on the other hand, means persuading for belief in any value. It is, therefore, an attempt for conditioning. Then, each type is further divided into five basic patterns. They are the logical forms that any rational persuasion, in its actual process, may use. However, these patterns do not comprise a sufficient condition for any rational persuasion, for they must presuppose several things to be effective. For instance, they must presuppose the willingness to open his mind and to act rationally on the part of the one who is to be persuaded. Though these and other presuppositions must be counted as the short-comings of the methodology, the problem of rational persuasion, nevertheless, seems to pose an important methodological problem for philosophy and logic, for the method of rational persuasion, not of coercion or deception, is the ideal that needs to be pursued in every affair of human life.
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蘇興烈 계명대출판부 1979 童山申泰植博士古稀紀念論叢 Vol.S No.-
사람은 누구나 윤리적인 사고를 해 볼 수 있는 능력을 가지고 있다. 그러나 대부분의 사람들은 관습의 힘에 의해서, 또는 생활이 너무 바쁘다는 이유 때문에, 혹은 단순히 게으른 탓으로 그러한 능력을 이용하지 못하고 있다. 자율적인 존재가 될 수 있는 권리를 포기해버린다는 뜻이다. 인간이 기계나 다른 동물처럼 되지 않고 인간으로 살아 남을 수 있는 길은 자율인이 되는 길이다. 이것은 곧 도덕적인 존재로서의 인간의 존엄성을 뜻하기도 한다. 그러나 종래에는 이 존엄성을 하나님으로부터 부여받거나 자연이 인간에게 준 본성에 속하는 것으로 생각해 왔으나 이제는 인간 자신이 그 존엄성을 자기의 능력과 노력을 통하여 지켜나가지 않으면 안되게 되었다. 즉, 인간의 도덕적 존엄성은 인간이 윤리적인 사고를 할 수 있다는 사실에 의존한다는 것을 이해하지 않으면 안되게 되었다는 것이다.
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蘇興烈 연세대학교 인문과학연구소 1971 人文科學 Vol.24-25 No.-
Man is the measure of all things. But he must choose his own measure, for he has several ways to evaluate a deed, an action, a happening, or a process. He may judge it by its purpose, intention, or motivation. This is the teleological approach. But he may also judge it by its consequence, result, or effect. And this is the pragmatic approach. However, there is a third method of approach, accoriding to which an action or an event is judged by its process value. Here the process value is taken in its own right as an intrinsic value, not simply as an instrumental value subordinate to a teleological or a pragmatic value. There are many examples of such intrinsic process value. For instance, children play without any purpose in mind, nor with any concern for the consequence, Their play is natural, free and spontaneous, so that the fun (value) of it is strictly a process value. As for the grown-ups, fishing, hunting, or hiking could be considered as having its chief value in the process of doing it itself, although some people might be more concerned with the purpose or the consequence of performing it. Another good example seems to be the creative work in art. But here again some artists might be more interested in the commercial value of their work or the response of the publec and the critics to the artistic work. But many artists will agree that the true value of the creative work in art is in the process of work itself. And in this respect especially the new form of art called “happening” seems to speak strongly for the importance and supremacy of the process value in an artistic work. Some processes are primarily instrumental to certain teleological values, and others need to be evaluated by their consequences. And still others are those that have intrinsic values in themselves, as seen in the above examples But we are so used to judging things either teleologically or pragmatically that we have not dealt properly with this third type of processes. And without due considerations we seem to have subjected them to either of the other two types of values, thereby causing some serious confusion in our value concepts. For example, most people still think it right to believe that man's life has some ultimate purpose, and they don't want to give up the hope for a happier after-life. Life without an ultimate purpose or an after-life, they say, would be meaningless. But why should it be so? Could it not be that the meaning of life is essentially a process value? Are we not supposed to discover the real significance of life in the very process of living, without either hoping for an after-life or believing in an ultimate purpose? If so, this would require a thorough-going re-examination and re-formation of our present concept of life. The main objective of this paper has been to introduce the concept of process value as that of the third method of approach to any value judgment, in addition to the teleological and the pragmatic value, and to further point out the necessity for the re-examination and re-formation of many existing value concepts in terms of this third method of process value.
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