• Journal of The Korean Association For Science Education
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• v.36 no.3
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• pp.485-498
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• 2016

In this study, the views and the meaning of nature between the Western world and East Asia were compared through literature analysis. In the West, it is recognized that nature and human beings are separate. Nature is understood as regular and rational. They, therefore, take the view of particle and mechanical theory. In East Asia, it is thought that nature and humans interact with each other, and take an attitude of compromise and tolerance. Since nature is recognized as an ever-changing being, they, therefore, take the position of wave theory. Scientific knowledge and concepts are accepted depending on the personal view of nature. In Korea, science education follows the view of modern western science without considering the personal pattern of cognition, though students can have various views of nature. The attitude is needed regarding the various viewpoints as rich resources in science and science education.

• (The)Study of the Eastern Classic
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• no.37
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• pp.345-375
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• 2009

In relation to body conception, the introduction of western medicine to Joseon Korea started off some points in disputes: the one was whether the western anatomy was positive or not, the other was whether the cognition was ruled by heart or brain. In the long run of these disputes, that who had clarified the change of body conception was Choi Han Kee. His new conception of body was characterized as follow: on the one hand, it emphasized the mechanical conception of body; on the other hand, it emphasized the cognitive ability of body. But that his conception of body had obscure points: that is, its mechanical conception was intervened by chi(神氣), and his doctrine of cognition searched for the origin of cognition in balance of chi of the body. He had set up this conception of body by the combination of western medicine and chi, but the combination did not seem to be perfect. This point had appeared again in his conception of physics that he thought the basis of medicine. He had pursed the combination of chemical element and chi, but it could not be accomplished successfully unless he had abandoned the organicist conception of chi. In conclusion, his new conception of body was not free from the suspicion of a incomplete tentative construction.

• Journal of the Korean Society of Earth Science Education
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• v.12 no.3
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• pp.208-223
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• 2019

In this study, it was analyzed first the views of nature of elementary and middle school students using the analysis framework of the views of nature that reflects the results of the literature analysis on the traditional views of nature that Koreans traditionally have. Next, it was analyzed characteristics of the views of nature which elementary and secondary school teachers. Finally, it was discussed the implications of the results of analysis of students' and teachers' views on science education in elementary and secondary schools. For this purpose, the framework for analysis the views of nature was reconstructed by combining the characteristics of Korean's traditional views of nature (Lee & Son, 2017) with the framework developed by Cobern and his colleagues (Cobern, Gibson, & Underwood, 1995). And in order to analyze in depth how students and teachers perceive nature, each question was asked to write a reason why they thought about their responses. According to the study, students and teachers respected nature and viewed it as a living creature, and had the view that nature was cyclical and that humans and nature interacted with each other. And they also had a traditional Korean view of nature that they consider naturalness important and nature is beautiful. It can be said that this is different from the view of Western modern science which perceives the world as a material and see nature with the view of linear time. Therefore, Korea's traditional views of natures, which students and teachers have, can be a conflict with the view of modern science in science class. Therefore, the science teaching strategy for students and teachers with different natural views will require consideration of the individual's understanding of nature and lesson strategies related to it. And it is also necessary that science textbook and science class cultures need to actively interact with teachers and students, and between students to share and understand each other's view of nature, and create a science class culture that considers the values students have and views on nature.

• The Journal of Korean Philosophical History
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• no.36
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• pp.235-258
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• 2013

People say that dichotomous way of thought in the Occident separating human from nature resulted in ecological crisis. Furthermore, it is said that surmounting Occidental way of thought is necessary to heal ecological crisis, and ecological elements in Oriental traditional philosophy could be the alternative for changing anti-ecological disposition inherent in Occidental thought. Although so-called ecology did not exist in Oriental traditional philosophy, there is room for reviewing Oriental traditional philosophy in terms of ecological elements or ecological orientation. In modern society, however, the vitality and significance of ecological elements in Oriental traditional philosophy cannot be conclusively verified. On the other hand, Occidental thought regarded as the main culprit of environmental destruction may not contain anti-ecological contents. Therefore, this study critically reviews the possibility and significance of modern change of ecological thought in Oriental tradition by raising two questions, "Is Occidental view of nature anti-ecological?" and "Is Oriental view of nature ecological?"

• Journal of Engineering Education Research
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• v.5 no.1
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• pp.77-84
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• 2002

The 18th century Joseon(朝鮮) science philosopher Hong Dae-Yong(洪大容, 1731-83) tried to create his own scientific system, while partially keeping the Eastern view of nature and accepting Western science and technology. Most of all, he confirmed that Western science and technology was based on mathematical principles and accurate observation and wrote a math book, [Juhaesuyong(籌解需用)]. Therefore, we have good reason to call him a mathematician. He produced so many achievements that he can be considered a natural scientist in the late Joseon era; he accepted the Eastern view of nature critically and sometimes refused it. He also suggested new and various scientific thoughts, including an infinite universe theory, on the basis of Western scientific thought. Hong Dae-Yong emphasized the importance of practice. He understood the principle of the Western Honcheonui(渾天儀) and manufactured an alarm clock with a craftsman's help. He was an excellent engineer and he set a personal observatory. Considering the level of scientific technology at that time, it is reasonable to regard Hong Dae-Yong as a 'scientific technologist in the 18th century Joseonera', well equipped as a mathematician, a natural scientist, and an engineer. In conclusion, it is with 'mathematical thinking, creative conception, and practical activities' that Hong Dae-Yong maintained throughout his life that we can set a guide to produce excellent Korean scientific technologists and engineers in the 21st century.

• Archives of design research
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• v.11
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• pp.110-119
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• 1995

우리의 문화적 특성은 어떤 것인가 관심과 노력 그리고 연구는 오늘날까지 문화인류학, 사회학, 예술 등 다양한 분야에서 지속되고 있다. 디자인 분야에서도 마찬가지인데 특히 광고계에서 국적있는 광고, 한국적 과고라는 명제로 많은 크리에이터들이 그 실체를 찾으려 고민하고 있으며 각종 광고사보에 단편적인 글들이 게재되고 이다. 어떤 대상의 특질을 살피기 위해서는 시각(視角)의 중요성이 대두되는데 한 나라의 문화유형도 마찬가지임은 말할 것도 없다. 1994년부터 문화인류학적으로 연구된 유수한 저시로 오늘날까지 일본론의 고전이라할 루드베네딕드의 <국화와 칼>은 서양인의 눈에서 일본을 보고 서양과 비교하여 일본인을 서정적이며 자연을 사랑하는 우수한 민족으로 그리고 있다. 일본인이 쓴 일본에 대해<日本人\ulcorner表現心理>에서 \ulcorner\ulcorner\ulcorner는 "일본만큼 자연을 사랑하는 민족은 없다. 부자연 싫어한다. 자연관, 자주관은 담백, 표백, 무상"이라 쓰고 있다. 우리는 한국의 그림이나 도자기 등의 조형성을 이야기할 때 여백의 미라는 말을 종종한다. 그런데 차후 본 연구에서 다루어지겠으나 다나까이꼬의 그름에 대하여 가메꾸라유사구는 그것을 여백의 미라 하면서 일본적임을 강조하고 있다. 한국과 일본은 문화형성 배경에 있어 유사한 문화적 특질을 공유하고 있는 것은 사실이나 학문적 중립성에서 두 조형성을 비교해볼 때 일본인이 말하는 여백과 한국의 여백, 그리고 일본의 자연적인 것과 우리의 그것은 전연 상이한 것이다. 이렇게 일본과 지정학적으로 가까이 위치하고 있으며 고대사에서는 한 문화를 이루었고 근대사에서는 30여 년간 구체적인 문화를 경험한 한국인의 시각에서 바라본다는 것은 훨씬 근접한 이해에 도움을 줄 수 있을것이라 생각된다. 한국인의 시각에서 일본을 보면 베네딕드나 방하 수의 인식이 얼마나 편견인가 하는 것을 실감하게 된다. 본 연구는 일본의 문화속성 가운데 내재되어 있는 구체적인 조형성을 발굴함으로써 한구그이 조형성으로 필자가 유추하고 있는 '부드러움'이라는 개념을 상대적으로 명확히하고자 하는 데 그 의의가 있다.

• The Journal of the Korea Contents Association
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• v.10 no.5
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• pp.407-415
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• 2010

This paper is to suggest direction for development, and to analysis feasibility and preference traditional hotel which will be build in Jae cheon city. The questionnaires are distributed each50 in local area (Jae cheon, Dan Yang, Cheong Ju, Won Ju) and 100 in seoul, then used for data analysis 248.The results are as followed. First, it was showed that architectural style which is mixed korean traditional style outside with modern style inside, 100,000 (won) lower room cost, Korean restaurant, and various facilities. Second, two main reasons for using traditional house are to proper room price, and good location which is tourist attraction near lodging. Third. accommodations which is compromise between Korean and Western style is closely related with lower room cost (100,000 won), and natural-oriented traditional facilities. Fourth, traditional accommodations which is blend Korean style with Western style are strongly connected proper room and food & beverage price, and sanitation.

• Journal of the Korean Society of Earth Science Education
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• v.15 no.2
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• pp.158-170
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• 2022

The purpose of this study is to understand the characteristics of Aristotle's view of nature that is, the static view of the universe, and find implications for education. Plato sought to interpret the natural world using a rational approach rather than an incomplete observation, in terms of from the perspective of geometry and mathematical regularity, as the best way to understand the world. On the other hand, Aristotle believed that we could understand the world by observing what we see. This world is a static worldview full of the purpose of the individual with a sense of purposive legitimacy. In addition, the natural motion of earthly objects and celestial bodies, which are natural movements towards the world of order, are the original actions. Aristotle thought that, given the opportunity, all natural things would carry out some movement, that is, their natural movement. Above all, the world that Plato and Aristotle built is a static universe. It is possible to fully grasp the world by approaching the objective nature that exists independently of human being with human reason and observation. After all, for Aristotle, like Plato, their belief that the natural world was subject to regular and orderly laws of nature, despite the complexity of what seemed to be an embarrassingly continual change, became the basis of Western thought. Since the universe, the metaphysical perspective of ancient Greece and modern philosophy, relies on the development of a dichotomy of understanding (cutting branches) into what has already been completed or planned, ideal and inevitable, so it is the basis of traditional teaching-learning that does not value learner's opinions.

• Journal of Sasang Constitutional Medicine
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• v.8 no.2
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• pp.165-190
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• 1996

Homoeopathy was established in 1796 by German physician Samuel Hahnemann(1755~1843). This method is an alternative form of therapy involving treatment by natural remedies. The basic principles of homeopathic medicine, "Similia similibus curantur", "experimenta in hominesano", "doses minimae" and "unitas remedii", are founded upon the idea of illness as a disorder of the internal equilibrium at the physical, mental and psychic levels. The three distinguishing characteristics of homeopathy are that remedies are prescribed on the totality of a person's symptoms, that the remedy likely to cure a person is a dilution of that remedies are prepared using microdoses of substances which are diluted and then vigorously shaken. This paper describes the basic principled of homeopathy and compared with the Sa-sang constitutional Medicine from the literature. 1. Homeopathy is the holistic medicine that derived from the competition of vitalism and mechanism, and it is the one of natural medicine that absorbed the influence of asian scholarship and theoretical background of oriental medicine. 2. Homeopathic remedy typologies and Sa-sang constitutional Medicine are same in the mind-body correlativity and in-born typologies. 3. In homeopathy, constitutional types are distinguished the variable types with variety of symptoms by the remedy picture, but comparably in Sa-sang constitutional medicine, it is determined only by the constitutional symptoms.

• (The)Study of the Eastern Classic
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• no.33
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• pp.279-304
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• 2008

This paper draws out the contents related to "Yuk(易)" Silhak(實學), and discusses the tendency in order to review the ideas shown in Wandang's Seodok(書牘). Also, it studies Taoism expressed in Seodok in terms of figuring out Wandang's Taoism. The features of his thoughts are following. The first one is the use of "Yuk(易)" for Soogichiin(修己治人). What he considered most important was Eumsiknamnyu(飮食男女) linked directly to the people's life. He maintained that a country must be ruled by doing Soogi(修己) with "Yuk(易)" and by making use of "Yuk(易)". The next one is both a view of Gyungsechiyong(經世致用) of Dongseoboolboon(東西不分) and a natural view of Iyonghooseng(利用厚生), standing on Silsagusi(實事求是). He actively accepted new learning and concepts those days, and he asserted that Western techniques should be even imitated for the sake of the nation. Thirdly, his view of Moowi(無爲) and Boolun(不言). He didn't use to do any Jakwi(作爲) of Jeosool(著述). This kind of view seems to save his life and be connected to Yangshin(養身) even though others tried to keep a jealous eye on and entrap him. Last, his concept of Jayeonsooneung(自然順應) and Jayeonhoigui(自然回歸). It is shown through his wish of farm work and his politics, saying that a king ought not to bind the people with faithfulness and propriety, and that he ought to rule the nation with humanity. In sum, Wandang's ideas shown in Seodok can be divided into two streams. One is Boshin(保身) through Moowijayeon(無爲自然), Boolun(不言), and Jayeonhoigui(自然回歸). The other is a pursuit of his studies for the purpose of Dukchi(德治) followed by Soogichiin, Kyongsechiyong, Iyonghooseng, and Injung. Here, since Boshin can be said to be advanced Soogi, and Soogichiin and others are connected directly to people's comfortable life, they can be integrated to Soogiianbaeksung(修己以安百姓). In other words, his thoughts were based on the fusion of Confucianism and Taoism, and he aimed at Soogiianbaeksung by accepting and using to take a look at the change of period and learning.