• Korean Journal of Environment and Ecology
• /
• v.35 no.4
• /
• pp.316-335
• /
• 2021

This study reviewed the change of theory of ecological niche(concepts and definitions) over time to provide a theoretical basis for habitat-related studies of animals and plants. Accordingly, it analyzed and summarized the major discussion trends of ecological niche worldwide in each period from the 1900s to the present. Countries advanced in ecological studies, such as the EU and the USA, have conducted theoretical and empirical studies on the ecological niche since the early 1990s. The concept of the ecological niche was introduced in the early 1900s, developed in the mid-1900s, and advanced from the mid-1900s to the late 1900s. Since the 2000s, the advanced concept has diversified with new developments in technologies and research methods. The factors suggested by theoretical and empirical studies in defining the ecological niche of a species include 1) population dynamics of the target species, 2) all biotic conditions to sustain a population (food relationship and material flow in the food chain), 3) all non-biotic conditions to sustain a population (physical environmental conditions), 4) all direct and indirect interactions between these environmental factors, and 5) response and adaptation mechanisms that include the migratory ability of the target species or genetic diversity and adaptability to change. Unlike such international advancement, there have not been sufficient theoretical, philosophical, and empirical studies of ecological niche in Korea. The concepts and definitions by Greennell, Elton, and Hutchinson were selectively and partially borrowed for empirical studies without full description. Considering that the theory of ecological niche becomes the foundation for habitat-based species conservation and restoration, it is necessary to seek diversification and advancement of theoretical and empirical research and research methods and technological development. It will provide an important foundation for the academic advancement of ecology and for establishing and implementing policies to preserve and restore ecology and biodiversity effectively and successfully in Korea.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.275-308
• /
• 2012

This article aims to investigate the studies of Yi Xue Qi Meng(易學啓蒙) performed by the researchers of Neo-Confucianism in Ki Ho region in later Chosun period. Philologically speaking, these studies were mainly performed by Han Won Jin and his colleagues. While the study of Yi Hwang(李滉)'s Qi Meng Zhuan Yi(啓蒙傳疑) performed by the researchers of Toegye(退溪) School lasts from the end of the sixteenth century to the nineteen's century, the Ki Ho(畿湖) scholars' study of Yi Xue Qi Meng are centered in the eighteenth century and hardly any significant work on this text is found before and after this century. In order to single out the distinctive features of Ki Ho School of Neo-Confucianism, this article examines three subjects the Ki Ho scholars delved into: (i) their theory of Tai Ji(太極), (ii) their theory of He-Tu(河圖) and the formation of eight trigrams, and (iii) the so-called Wu Wei Xiang De Shuo(五位相得說) discussed in one of the sections in Yi Xue Qi Meng titled the Source of He-Tu and Luo Shu[本圖書]. The Ki Ho scholars are remarkable in interpreting Tai Ji in Yi Xue Qi Meng in the context of the theory of Li-Qi and the theory of human nature. There are differences in opinion among the Ki-Ho scholars with regard to the relation between He-Tu and the formation of eight trigrams. Eventually, they withhold Zhu Xi(朱熹) and Hu Fang Ping(胡方平)'s attempt to synthesize He-Tu, the rectangular diagram of Fu Xi(伏羲)'s eight trigrams, and the circular diagram of Fu Xi's eight trigrams into one single principle. Han Won Jin tries to explain the relation between He-tu and the formation of eight trigrams in terms of the relation between He-Tu and the circular diagram, and his attempt is widely supported by his colleagues. This theory runs counter to traditional model of explaining truth. My conjecture is that such academic trend is further developed by the defenders of Practical Learning such as Hong Dae Yong(洪大容), who vigorously reject traditional system of truth and science, and that it partly explains why the study of Yi Xue Qi Meng ceases in the nineteenth century.

• (The)Study of the Eastern Classic
• /
• no.59
• /
• pp.297-324
• /
• 2015

This article discusses Dasan Cheong Yagyong(1762-1836)'s perspectives on The Book of historical documents("書經"). Dasan Cheong Yagyong considered The Shoo King as The Book of historical documents presented Ideas of Confucian Politics in ancient China. Many Scholar and Kings dispersed and re-edition The Shoo King as historical documents. Dasan Cheong Yagyong analyzed, de-constructed, and reinterpretations documents of dominant The Shoo King. Dasan Cheong Yagyong tried to recover the original documents The Shoo King. Dasan Cheong Yagyong collected dispersed material of The Shoo King, and complied the original documents. Dasan Cheong Yagyong wrote four book of The Shoo King. Dasan want to reconstruct the new theory by these reinterpretations of The Book of historical documents presented Ideas of Confucian Politics in ancient China, and to open new era.

• Journal of Korean Home Economics Education Association
• /
• v.18 no.1 s.39
• /
• pp.77-93
• /
• 2006

As our current society is increasingly demanding a Home Economics Education curriculum that projects the recent changes around us, in this study we hope to present which fundamental materials would be needed in Home Economics Education to satisfy the needs of learners in schools and to Provide actual practice and information crucial to live in the future society. A reform of the present Home Economics regime is needed, and as a result of critical analysis on the subject we found that it did not portray the plurality of family relations and cultures owing to the sudden changes in society, nor did it present an active curriculum that could be applied to the changes in social environments. This was partly because of the matter of establishing a proper academic identity of Home Economics Education, the matter of specializing curriculums and general methods of applying them, the academic conservatism in the field of Home Economics, and ineffectiveness of teacher reeducation as well as a lack of leadership on the part of administrative departments. The objective and content structure of Home Economics Education should be reformed to adjust to the current society by taking an approach focused on family and the consumer. In the family part, curriculums should include the formations of various family structures and home cultures to portray a more open concept of family, which should promote gender equality in matters of child upbringing and housework. From a humanitive perspective, Home Education should he dealing with the mediation and decision-making of individuals caught between social advancement and household functions. their communication skills in choosing and deciding, and furthermore their participation in their living communities which may present more material basis of critical scientific philosophies to be discussed in class. Additional themes such as sustainable consumption for earth environment and resource preservation and ways of application to rebuild our diminishing society must also be included in the education curriculum. We should look to find a more integrated approach to Home Economics Education rather than the present field based and specialized regime.

• Sijohaknonchong
• /
• v.25
• /
• pp.49-73
• /
• 2006

The poetic theme is a unified principle of which a poet writes poems out in his work. Theme is a poet's central thought expressed in his works. And it was described on the basis of writer's view of the world and life. In this study, I divided the themes of modern Sijo into three kinds according to the materials for a poem. Especially I am interested not so much in the poems taking outer problems of human life for the subject of a poem as in poems dealing with fundamental problems of human life such as self-consciousness, death, God's presence. Firstly, in modern Sijo which deals with poet's self-reflection and self-consciousness as a poet, poets examine himself. And he intends to write poems more severely. The more poet reflects self-consciousness, the more earnestly he tries hard to write good poems. As a poet. he feels complication between real-self and ideal self, so he tries to conquer the shame made in the gab of them. And he takes writing poems into his divinely appointed work in life. A kind of meta-Sijo is written in this circumstances. Secondly, there are modern Sijo, which shows deep concerns in death problems of human life. Thanatopsis expressed in modern Sijo is connected with poet's personal experiences. In most cases, poet describes fragmentary thoughts, sorrows and agony after death of his intimate persons. In Sijo, however, poets don't dig Into the death problem deep enough because of the characteristics of genre. But it is very significant work to take various materials of death into poetic themes in Sijo in that it makes us to reflect of human attitude of life. Thirdly, the poetic themes of dealing with fundamental problems of human and God are expressed in Sijo based on Christian view of the world. In such a poems, poet complains to God who looks in illogical human situations as a spectator of vulgar realities of life. But ultimately. poet expresses deep affirmation and obedience of God in his poems. So he manifests Christianity by the poetic paradox. Such poems change over the theme of modern Sijo the superficial Problems of reality to the deep situation of life.

• Journal of Korean Philosophical Society
• /
• v.117
• /
• pp.191-222
• /
• 2011

Traditionally, the origin of the Han River has been thought as Utongsu(于筒水) and Geumgangyeon(金剛淵). As both of these places are located in Odaesan(五臺山) the $Ma{\tilde{n}}ju{\acute{s}}ri$(文殊) Holy Place, we can well assume the possibility of Buddhist influence on them. In the Buddhist understanding on the origin of the Han River, what we should first notice are 'the recognition on the water of Buddhism' and 'the recognition on the river in Indian culture.' With the reviews, we may come to see by what standpoint these could become existed, if there were Buddhist influences on the recognition of Han River's origin. Based on these Buddhist and Indo-cultural view points, the author tries to make more dearly the definition of Utongsu and Geumgangyeon that are recognized as the origin of the Han River. Through it, we can check the relation of Buddhism and Indian culture in their influence on the concepts of Utongsu and Geumgangyeon. In Indian culture, what is noticed in relation with the origin of the river is Anavatapta, in which the sacredness of the water named the 8 virtuous waters is recorded. It is the materialistic sacredness which can be compared with the sacred feature of Utongsu that "its color and taste are far greater than other waters, and so is its weight. ${\cdots}$ Its color and taste do not change even after it flows into the Han River." Furthermore, both of Anavatapta and Utongsu have the same symbolism of dragon that the highest dragon king and a divine dragon were told to live in respective lakes. This similar structure found in the recognition of two rivers' origin may become an evidence of Buddhist influence on the recognition of the Han River's origin. The recognition of the Han River's origin is based on the traditional culture. Therefore, it may be natural that there is the Buddhist culture in it. At the same time, some viewpoints of Chinese culture can be found in it. So, the traditional recognition on the Han River's origin comprises diversity and complexity of Indian and Chinese cultures together.

• (The)Study of the Eastern Classic
• /
• no.66
• /
• pp.227-250
• /
• 2017

The Conception of the Dao(道) have a large number of implication. The Dao is Taoism's representative concept, also the Confucianists considered the Dao important. But relatively the Confucianists emphasize the way of Human(人道), Taoists stress the way of Heaven(天道) The Justice is the western philosophical conception. The Justice is necessary for the peace and prosperity in interindividual, inter-social, and international. If closely consider, We can explain the real nature of Justice from the Dao, and know practicing the Dao is namely practicing the Justice. In this paper, I studied the conception of Dao and it's meaning in the philosophy of Lao-tzu (B.C. 604?~531?) and Confucius(B.C. 552~479), and researched the method of practicing the Justice. Through this study, I ascertain that Confucian's the way of Human is the Benevolence(仁), practicing the Benevolence is namely practicing the Justice. And Lao-tzu's he way of Heaven is the real nature of Justice, Nature itself remained intact(無爲自然) is namely practicing the Justice.

• Journal of Korean Home Economics Education Association
• /
• v.20 no.3
• /
• pp.65-84
• /
• 2008

Historically the value of the secondary Home Economics subject matter has been justified with the extrinsic aim to satisfy the needs of the individual and family and of the society. The purpose of this study is to investigate the educational and philosophical significance of the knowledge in Home Economics education through reasoning out its intrinsic aim. From the point of discipline-based curriculum, Home Economics as 'the structure of knowledge' constitutes the curriculum of the secondary Home Economics subject matter and contributes to understanding the family life intellectually with its unique perspective. When students understand these theoretical contents, they will internalize the core idea of Home Economics so that their cognitive perspective on family life is developed or widened. With this cognitive perspective, they are able to discover the aspect of family life from their daily life, to interpret and judge every situation properly. It is the presupposition of socially expected practical problem solving that makes Home Economics education intrinsically meaningful. In conclusion, the secondary Home Economics curriculum needs to be reinterpreted or reorganized as the structure of knowledge, not as fragmentary informations or facts, through which the broad cognitive perspective on family life is developed and Home Economist's mode of thinking is transmitted.

• Journal of The Korean Association For Science Education
• /
• v.38 no.5
• /
• pp.705-720
• /
• 2018

The purpose of this study is to shed light on the meaning and value of interest (in Korean 'Jae-mi') in science education through literature analysis. Literature analyses were conducted on literature related to interest in various fields such as Korean language, psychology, philosophy, and education. Specifically, this study discussed the meaning of interest, the characteristics of the context of experiencing interest, the educational value of interest in science education, and the direction of science education to realize the value of interest. First, it was found that interest is an experience of emotional activation that can be felt through interaction with a specific object, and it is an emotional experience caused by the complex combination of various psychological factors, which is oriented sense, relationship, self, and object. Second, to understand the context of experience of interest, we conducted a topic modeling analysis with 1173 research articles related to interest. As a result of the analysis, it was confirmed that the context of interest is closely related with playfulness. And we addressed that this kind of playfulness is also found in science. Third, the educational values of interest in science education were discussed. In science education, fun is not only an instrumental value to induce science learning behavior, it is also one of the universal experiences that learners feel lively in science teaching-learning, and driving force of individual students' emotional development related to science. The students' active attitude to feel interest lead to creative thinking and action. Finally, we argued that the interest that should be aimed in science education should be active interest and experienced at trial and error, not passive interest induced by external stimuli. And science education culture should be encouraged to respect those who enjoy science. In particular, this study discussed the importance of each student's unique interest experience based on the philosophy of philosopher Deleuze (1976).

• Journal of Science of Art and Design
• /
• v.12
• /
• pp.97-124
• /
• 2007

The paper examined whether the fine arts education needed concept of 'Yu' that was suggested by, 'Soyoyu' of Jangja, a representative philosopher of Doka. At first, the paper defined concept of 'Yu' of Jangja as well as background and needs of the fine arts education, and investigated values of 'Yu' of the Oriental painting in aesthetic way to examine whether today's Yu concept can be applied to modern Oriental fine arts education to express. Chapter 2 examined concept and thought of 'strolling (Yu)', and Chapter 3 did background and needs of the fine arts education. Chapter 4 examined an access to practical technique education of the Oriental painting through 'strolling (Yu)': At first, the chapter investigated 'Heosil' of space concept that was researched at Chapter 2, 'Pilmuk' of expression technique, and 'Saeui' of state of spiritual canvas of painters. The findings were as follow: Firstly, when relation between Yu and Oriental paintings was investigated based on formative idea, 'Heo' reminded appreciators of association of ideas, hint and imagination, etc by, 'Sil' that other objects disclosed intrinsic attributes so that it indicated border of positive forgetfulness expressed by artists to have same border between 'Heo' and 'Yu'. Therefore, both 'Heo' and 'Sil' could build up expression as well as appreciation ability by experiencing formative idea to develop creativity and to build emotion and to cognize needs of the fine arts education. Secondly, the artistic state of 'Shin', 'Ki (Simjae)', 'Jeonshin' and, Saeui', etc could be expressed with strength and weakness of both Yin and Yang of Pilmuk. Therefore, the Pilmuk were linked even with creation of both Hyeongsa and artistic form of Saeui. Therefore, freedom at border of spiritual 'strolling' could produce creative power being expressed by thinking, natural appreciation ability, and education that could judge values of aesthetic culture. Therefore, cultivation of aesthetic eye, development of creativity, build up of formative ability and education of human nature, etc could keep identity of the Oriental fine arts education at various modern fine arts.