• Journal of the Korean association of regional geographers
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• v.11 no.1
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• pp.1-18
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• 2005

Since the emerging period in !be Greek era, geography bas been defined as an empirical science in which travel and field trip bas been regarded as its major method for acquiring geographical knowledge or discovering geographical facts on the earth surface. In the contemporary geography, however, this kind of empiricism has been reduced to logical positivism which pursues rigid geographical laws, while diverse implications for empiricism (especially, that implied in the mythic imagination) have been ignored. On the other hand, recently a lot of books on trip for exploring regional cultural environments from the local to the global level have been poured out from outside of geography, and place-marketing has gained some attraction as a new method or strategy for regional development This paper is to consider diverse methodological implications of experience through geographical exploration especially hath from the standpoint of empirical geography and of humanistic geography, and the look on methodologically importance and limitations of place-marketing for regional development In conclusions, it is emphasized that those methodologies should be put together for a genuine exploration of regional cultural environment, and that place-marketing should be understood as a movement for rediscovering regional identity.

• Korean journal of communication and information
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• v.54
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• pp.76-97
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• 2011

What are the meanings of abduction as a methodology of Cultural Studies? By contextualizing Charles Sanders Peirce's logic of abduction in the discipline of Cultural Studies, I explore the epistemological discussion on the modern scientific research methodology of social sciences. Abduction is a kind of logical inference, which is often associated with guessing or intuition. Peirce's method of abduction and Cultural Studies' contextual formation in effect address an alternative methodology to positivism. Criticizing the modern Eurocentric structure of knowledge construction, I suggest that the virtue of abduction, as a logic of discovery, should be re-discovered in the context of Cultural Studies. Abduction holds important lessons for Cultural Studies as well as social sciences in general because of its focus on intuition, empathy, and intellectual collaboration. Through its elaboration of the logic of abduction, Cultural Studies is able to maintain not only its epistemological ground but also its methodological communicability.

• Journal for History of Mathematics
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• v.10 no.2
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• pp.30-47
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• 1997

수학사를 연구하고 편집하는 여러 가지 방법론(Historiography of Mathematics)을 소개한다. 수학사를 역사주의 관점에서 연구하는 문화적 수학사와 현대 수학을 중심으로 고려하는 수학적 수학사 및 사회학적 방법으로 접근하는 사회적 수학사를 고찰한다. 그리고 마지막으로 수학사에 대한 최근의 다양한 접근 방법을 소개한다.

• Cross-Cultural Studies
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• v.50
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• pp.347-370
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• 2018

This paper proposes a new direction for Comparative Literature which has been deeply Eurocentric and even colonial ever since its birth. 'Comparison' in Comparative Literature has been in fact the ideological mechanism for containing, classifying, and eventually controlling all differences in the world. Literature has naturally served as a national institution of the West at epistemological and discursive level with hidden adjective "comparative". To re-conceptualize the discipline and practice of "Comparative Literature", we need to revolutionize methodology itself based on Wai Chee Dimock's idea of "Weak Theory", Foucault's "disappearance of author", and Clifford Geertz's "thick description". "Thick description" as a methodology of comparative literature re-establishes the discipline as a field of "weak theory", defusing the centrality of linguistic identity and re-making it as a "long network" of loose and missed connections. "Thick description" poses the publicness of nation-state within "confusion of tongues", problematizes the legitimacy of modern knowledge, and puts (the western) nationalism in question. With this idea as a starting point, we can re-imagine Comparative Literature anew as a field of ceaseless discourse of longer, weaker, and thicker networks of interpretation and re-interpretation of differences.

• Journal of the Korean Home Economics Association
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• v.37 no.5
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• pp.61-84
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• 1999

The purpose of this study is to understand the context of cosumers' lives in Korea with a narrative analysis method. The epistemological orientation of eh narrative analysis is Interpretivism, which blends the two polar philosophical perspectives, Empiricism and Rationalism, and includes Narrotology, Hermeneneutics, Semiotics, and Structural Criticism. Narrative analysis takes as its object of investigation the story itself. This study collects eleven narrative plots from four housewives, into which Labov's structural approach is applied. This study shows clearly that the socio-cultural environment in which consumers live has strong influence on their consumption behavior and also reveals that narrativization tells not only about past actions but how individuals understand those actions, that is, meaning.

• Journal of Science and Technology Studies
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• v.1 no.2 s.2
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• pp.439-467
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• 2001

We need to establish a systematic and consistent program in order to enhance 'science culture.' Such a program cannot be obtained without understanding the methods of doing science, with which the philosophers of science have been concerned. I divide the historical development of the philosophical understandings of doing science into three as follows: 1) the 'normative' philosophy of science, 2) the 'historical' philosophy of science and 3) the 'naturalized' philosophy of science. Based upon the classification, I propose the 'critical constructionism' and explicate its theses. I then argue that critical constructionism can incorporate the strengths of the above schools of philosophies of science. Considering the cross-disciplinary nature of the science studies, it is claimed that critical constructionism alone can mediate and facilitate the collaborative understanding of science and contribute to enhancing the science culture because of its comprehensive understandings of the methods of doing science.

• Journal of the Economic Geographical Society of Korea
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• v.11 no.1
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• pp.8-23
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• 2008

This paper aims to introduce paradigm shifts in the development of economic geography and to explore theoretical background and themes of the New Economic Geography discussed recently. Since the 1990s the New Economic Geography has been discussed actively in the field of economics with including the concept of space to the economic theory. The New Economic Geography has also been actively discussed in the field of economic geography with exploring new methodology and theoretical framework based on institutional and evolutionary approaches following a broad trend of "cultural turn". Diverse themes such as innovation, environment, services, feminist, labor market, etc. has been studied along the perspectives of the New Economic Geography in the field of economic geography. It is expected that new theories and methodologies for understanding and analyzing new economic spaces can be established through active interactions between economic geographers and other social scientists such as regional science, economics, sociology, etc.

• Journal of Ethics
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• no.76
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• pp.305-329
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• 2010

The problem of freedom is inseparably related to human life. It makes this not to be regarded as a problem restricted to the professional domain of ethics. It suggests rather that the problem of freedom is intimately connected with the philosophical groundwork for discussing the future direction of society, culture and science, and its regulative idea, a philosophical discussion which comes up inevitably with various social, economic and political problems, and problems related to the spirit of law. In this view, when we want to explain the problem of freedom as a fundamental one in reference to future direction of humanities and to find out a solution to this, our research only in accordance with the approach of history of philosophy runs into difficulties. The reason is that the problem of freedom has nowness together with historicity. Finding this problem to be a present one in our concrete human life, we can discuss it more meaningful under the methodological frame changed and developed by philosophical reflections since the modern age. And here I think a culturalistic approach reinterpreting hermeneutic insight and pragmatistic context methodologically can provide a pertinent clue for a theoretical work to investigate the problem of freedom and to find a solution to that because this approach considers historicity and nowness. For this purpose analysing truth intersubjectively and understanding freedom critically, this article tries to reconstruct symbolic interpretation and the concept of self constructed in community of language and action as a cultural horizon of freedom.

• Journal of the Korean association of regional geographers
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• v.8 no.2
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• pp.170-183
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• 2002

Recently it is supposed to be a shift to regional geography. To understand the emergence of the new regional geography, It must be remarked that the progress of capitalist production and consumption change our conceptional apparatus such as representation of space. Region is one of the important mode of representations of space and time. In the Fordist capitalism of 20th century, development is regarded as diffusion of capitalist expansion of western worlds. State must support capitalist growth through regional policies which include constructing of infrastructure and regionalization of spatial division of labour. The regional development theories contributed as ideology and policy tools for state intervention. The region was simply one of the most logical classification tools of organizing geographical informations. In the theories of regional development, the concept of region was reduced to the formal unit of classification. As the transition from Fordism to flexible accumulation, the region is again acquiring its 'identity' and 'authenticity'. In this tendency of the revival of region, it is expected that good achievement could be made in the field of regional geography through relevant research methods. It is also believed one of the available means are historical approaches to the cultural and ecological regions. The historical approaches to cultural and ecological regions are not only correspondent with cultural development strategies of local governments, but also could convey regional identities through both narrativization of place and aestheticization of landscape.

• Cross-Cultural Studies
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• v.46
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• pp.435-463
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• 2017

This paper aims to identify the structural characteristics of Okawa Syumei(大川周明), Wakamiya Unosuke(若宮卯之助) and Okakura Tensin(岡倉天心). In fact, after Okawa Syumei studied the Principles of Wakamiya Unosuke and Okakura Tensin, he derived a conclusion and wrote a book named "yeolseongjeon". This book talks about the emperor dynasty. Based on this, the theory presented by Wakamiya Unosuke and Okakura Tensin described the characteristics of the East European culture. Okakura Tensin crossed the western part and discovered that western culture is only western culture and not a universal culture. Western culture has developed from its own experience. Wakamiya Unosuke translated a book by William Knox, The spirt of the orient. They have the same point of view, but they have a different culture and they must follow their own culture. Okakura Tensin insisted that culture is dynamic and it improves by adapting different cultures of different countries. Wakamiya appealed and he opposed Tensin's studies about culture. Wakamiya's definition of culture has not changed or is fixed from the past, which still exists in the modern times. Culture must be cultivated and it must be introduced to people who have forgotten their own culture. Despite such methodological differences, the commonality between Okakura and Wakamiya is that Western civilization is nothing more than a regional culture, as the West is not a universal civilization, but as a whole, it is a regional culture. Okawa Syumei learned the Okakura and Wakamiya's theory about culture and derived a conclusion. He stated that both opinions are correct as culture can be adapted as explained by Okakura. For example, Japanese people are now adapting and embracing the culture of Chinese people and Indian people. On the other hand, he also learned Wakamiya Unosuke's theory that culture does not change. Japanese have their own culture that was created in the past or it was developed by their ancestors; for example, the emperor dynasty. Okawa Syumei learned different cultures of different countries and Japanese people are adapting those cultures, and Wakamiya stated that the emperor dynasty must be instilled and it must be universal. Japanese emperors have different cultures, especially the Meiji emperor who is willing to accept different cultures of different countries. Finally, he claimed that the emperor dynasty created a new Japanese civilization and they are now embracing the new adapted culture.