• Journal of the Korean Geographical Society
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• v.48 no.6
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• pp.967-977
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• 2013

This study aims to analyze the core contents of classical geomancy, and compromising the contemporary interpretation. Also it empahsizes the scientific aspects of reinterpretation. The cores are 'JiGi' and 'Balbok'(Positive change in fortune), followed by subjective methodology, which give a provision about right Pungsu place. Although there are weaknesses in terms of geomancy, scholars searching for classical geomancy have scientific ideas including traditional ecology and adative strategy. Traditional ecology with supported natural science becomes ecological science, and the adaptive strategy is to search for more physiologically comfortable place. These two reinterpretations give new perspective and subjects which lead to traditional view of nature or symbolic system. The subjects could have relationships with health or living a long life or heal.

• Journal of the Korean Geographical Society
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• v.33 no.3
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• pp.411-433
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• 1998

This paper examines how Nietzsche, criticizing anti-naturalist philosophies, reformulated concepts of nature and human nature, and revaluated them from the perspective of naturalism. Especially, it focuses on his task for naturalistic ethics to naturalize nature and to place man back into nature. This paper also tries to reinterpret his attempt to transfer the concept of justice from the metaphysical realm to the naturalistic one, which seems to give some important insights to develop theory of environmental justice, while pointing out some limitations in his naturalistic concept of justice.

• The Journal of Korean Philosophical History
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• no.56
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• pp.47-80
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• 2018

The traditional laws of Korea have undergone various stages of development over time. This includes the voluntary standards of the clean society. Korea's traditional legal systems, ranging from those of the Goryeo(高麗) to those of the Republic of Korea, have taken Confucian Phiosophy as their major ideological bases. At the center of these Confucian ideals, particularly in regards to pre-Qin Confucian Philosophy(先秦儒家思想) from where these ideals originated, lie the core ideals which emphasize the responsibility of each individual regardless of the social status(正名), the needs for a democracy in which people are empower and guide the state(民本), the importance of reigning with benevolence, moral excellence, and rite (仁義), and the differential love centered on kinship and humanity(親親愛人). These were the ideas as set forth by Confucius(孔子), Mencius(孟子) and Xun Zi(荀子). The current laws of Korea, especially in regards to the Constitution and the Civil and Criminal Laws, include a number of provisions that contain the Confucian Ideas of Law. The Constitution, in particular, which is also supported by the judgement of the Constitution Court, reflects several core Confucian ideals including filial duty (孝) and respect for ascendants and the traditional culture. The Court also suggested the two important standards of the constitutional legitimacy of the Traditional Culture. One is 'Age Compatibility (時代 適合性)', the other is 'Manifested Universally Validity(現在的 普遍妥當性)'. So we have burdened with the reestablishment of the Universal Ethics of the Confucian Ideology.

• Journal of Korean Philosophical Society
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• v.141
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• pp.287-311
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• 2017

The major purpose of this article is to analyze Lee Jema's idea of 'cultivating the self,' and therefore reveal a difference between his idea and 'cultivating and nurturing (the mind)' shown in traditional medicine and Neo-Confucianism. For this purpose, I first analyzed 'cultivating and nurturing (the mind)' of traditional medicine and Neo-Confucianism and showed Lee Jema's originality by studying philosophical foundations of Sasang constitutional Medicine. The idea of 'cultivating and nurturing (the mind)' is transcendental in that it pursues the unity between humans and the principle of natural changes or the Heaven. However, Lee Jema developed his own medical theory by analyzing an ontological structure of human beings and nature and life, and reinterpreting four beginnings on the basis of experience. He reinterpreted humans as a being in the structure of time and space, and relationships with others. In addition, he reinterpreted nature and life and four beginnings as the capability of wisdom and action and the function of mind and body. Therefore, he tried to overcome a transcendental thinking to aim for the unity of humans with the Heaven. Also, he discovered that the most important reason for disease is biased emotions (moral/private) because biased emotions influenced the function of mind and body. The causal relationship is the basis of his medical theory. Therefore, his idea of cultivating the self is focused on being careful not to make emotions biased. This reveals that even though Sasang constitutional theory came from the traditional medical theory and Confucian morality, it developed on a different philosophical foundation. In this regard, I tried to differentiate Lee Jema's idea of cultivating the self from 'cultivating and nurturing (the mind)' which aims for the unity between humans and the principle of changes or the Heaven.

• Journal of the Korean Geographical Society
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• v.45 no.4
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• pp.461-477
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• 2010

Recent environmental issues such as genetically modified organisms, the loss of biodiversity, climate change, and nuclear waste cannot be reduced to a matter of science or society and explained through nature-society dualist approaches because of their complexity and heterogeneity. This paper examines how nature-society dualism has been embedded in science studies and geography and how this dualism can be overcome. Actor-Network Theory as an attempt to overcome this nature-society dualism is appropriate in analysing "strange imbriglio" of biology, politics, technoscience, market, value, ethics and facts that constitute our society by focusing on heterogeneous association, and can contribute to providing a useful framework to solve environmental problems.

• Journal of the Economic Geographical Society of Korea
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• v.21 no.2
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• pp.139-155
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• 2018

This study investigates the processes of the "Production of Nature" and the preservation and exploitation of nature in the local festival. The recent discussions in tourism geography address the neoliberalization of nature with its political-ecological interpretation. Yangyang-gun has been one of the main regions that have made efforts to make salmon back to the streams. Also, the Yangyang Salmon Festival was organized to celebrate and symbolize the successful restoration of nature. In fact, however, the festival focuses on the commercialization of salmon. Moreover, it is hard to consider Namdaecheon as the successfully restored ecosystem for salmon. As the returning number of salmon has not significantly increased and the festival itself has not been successful to attract many tourists, the local people show declining interest on the conservation of salmon. Contrast to the catchphrase of the festival to emphasize the conservation of nature and restoration of ecosystem, there are still many hurdles that jeopardize returning of salmon. This controversy leads diverse actors into conflict over the conservation of salmon and Namdaecheon. The players in the dispute encompass local people, local and national governments and international organization. Nature appropriated for ecotourism is selectively defined, used and emphasized by the interests of agencies at multiple scales. The findings of this study show that the concept of "Produced Nature" is more useful than intrinsic or original perspective on nature as long as we try to understand the commercialization of nature that is appropriated for the repertoire of local festival.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.3
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• pp.46-51
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• 2018

This study is one of a series of studies exploring the locality of Jeju architecture, in which we focused on the works of domestic architects, rather than those of famous foreign architects, as well as on the locality of the phenomenological aspect rather than the conceptual one, so as to reveal the locality in the present situation. It was revealed that the architects had the following viewpoints with regard to the local characteristics of Jeju: first, the hermeneutic aspect of the locality is the architectural application of the traditional Jeju architecture; second, the phenomenal aspect of the locality involves respect for the landscape and natural scenery of Jeju. There are two main ways in which architects can realize the locality that they envisage. The hermeneutic representation of Jeju would be as a locality consisting of traditional houses. The architects mainly wanted to implement the elements of the private houses through the space layout. The phenomenal representation of the locality would require them to respect the landscape and scenery of Jeju and to implement them in its architecture. This was the case if the landscape or landscape elements were directly borrowed from the buildings, or if the buildings respect the scenery or landscape of Jeju.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2007.10c
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• pp.15-19
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• 2007

본 연구는 서양의 과학적 합리적 이성주의에 대한 단절된 동양문화의 상징적 사유체계에 내재된 상상적 환경을 복원하는 것을 목적으로 하였다. 상상적 환경을 복원하기 위해 한국 중국 일본의 고대도시인 서울, 북경(北京), 교토(京都) 등을 사례대상지로 선정하였다. 이들 사례도시의 역사 문화경관을 분석하여 상상적 환경요소를 도출하고자 해석학과 현상학적 접근방법을 활용하였다. 동북아시아 삼국(한 중 일)의 역사문화경관 비교와 재해석을 통해 그 속에서 내재된 상상적 환경을 도출한 결과, 각 도시에 내재된 장소의 정신과 자연환경요소가 인문환경요소로 반영되어 구조화되었으며, 개별요소들이 결합하여 조직화되었고, 점진적으로 장소(場所)의 혼(魂)은 더욱 성화(聖化)되었다. 본 연구는 인간생활의 실존적(實存的) 장(場)인 도시공간을 상상적 환경이라는 새로운 개념으로 비교분석한 최초의 시도로서 의의를 가진다. 그러나 동북아시아 삼국의 역사문화경관에 내재된 상상적 환경의 보편성을 확인한 것은 의미가 있으나, 각 도시별 세부적인 요소에 이르기까지 특수성을 밝히는 데는 한계가 있었다.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.6
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• pp.15-29
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• 2022

The Byungsan Neo-Confucian Academy, a 17th-century World Heritage Site in Korea, is being praised as a manifestation of naturalness or non-artificiality of the traditional Korean borrowed scenery technique (借景, chagyeong). This study, however, aims to reinterpret the chagyeong of the Byungsan Academy (hereafter the Academy) as a device of illusion evoking an idealized vision of nature. In the process of interpretation, 'picture and frame'-a widely accepted expression that represents the chagyeong of the Academy-will be foregrounded as the pivotal concept mediating the change of perspectives from naturalistic to ideological. This study consists of the following three parts. First, it shows that 'picture and frame' represent a modern way of seeing the Academy as an architectural heritage in harmony with nature; it denotes pristine nature and the empty architectural frame that safely circumscribes the innate beauty of the natural landscape. Second, departing from the naturalistic perspective, this study argues that the architectural framework of the Academy composes scenography enticing the viewer to imagine the idealized, Confucian image of nature that compares to the landscape imagery found in the landscape poetry and paintings that were produced and appreciated by the 17th-century Confucian literati. Lastly, based on the above interpretation, this study stresses that the 'picture' one encountered at the Academy in the 17th century was not the framed scene of a natural landscape but the illusion it caused; the architectural 'frame' worked not as a symbol of naturalness but as an institutional apparatus of vision manipulating the way one sees-and therefore imagines-the landscape.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.5
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• pp.94-107
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• 2008

This study examines the diversity of garden culture in the Joseon Dynasty focusing on genre painting. Genre painting gives us insight into the various ways of enjoying the garden. The intimate activities portrayed in the painting show us about the vivid scenes of Korean garden at that time. Among the various meanings of gardens, sensual pleasure is focused on here. The garden has always been a place of pleasure for seeing, smelling, touching, meeting people and erotic flirting. Here, the oriental aesthetic idea of Pungryu is adopted to reformulate pleasure based on the traditional way of thought. Most Korean gardens in the Joseon Dynasty were understood as the place for Pungryu. Sensuality in the Korean garden associated with a high level of spiritual pleasure. In order to look closely into garden activities, genre paintings were selected and analyzed. Several characteristics were elicited. First, the garden was understood as the medium of communication through reconciling man with nature. Mediating man with nature often calls for uplifting the sense of community within groups of people. Second, the garden was featured as the place of cultural creation. Many scholars utilized the garden as a place for poetic imagination. Therefore, the garden was the locus of intellectual discourse. Third, personal retreat was one of important functions in the Korean garden. the humble attitude toward landscape such as solitude and mediation might be understood as one way of enjoying the nature. Fourth, taste, power and social relations were embedded in garden culture. Therefore, the garden was regarded as a space of distinction. Garden making was understood as one of the high class leisure activity. It was quite natural that the garden was used as a place of showing up their taste and culture. Finally, we need to reinvigorate the rich meanings of garden in contemporary practices. In-depth analysis of garden culture through the lens of genre painting gives us quite useful information in Korean garden culture.