• 보존과학회지
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• 제34권3호
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• pp.227-233
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• 2018

보존가가 문화재를 보존하기 위한 철학적 담론을 이해하고 보존에 대한 윤리적 태도를 갖추고 보존원칙을 실천하는 것은 문화재의 질적 수준을 결정하는 중요한 요소이다. 그러나 지금까지 이에 대한 연구는 비교적 부족하였으며, 그로 인하여 문화재 보존에 있어서 지속적으로 철학의 부재나 원칙의 부재가 문제점으로 지적되고 있다. 이에 대한 해결방안을 제시하기 위해서는 보존철학과 보존윤리에 대한 중요성과 필요성을 학술적으로 먼저 정립하는 과정이 필요하다. 본고에서는 보존철학과 보존윤리의 개념을 서술하고, 이들 간의 상관관계, 그리고 문화재 보존의 주체인 정부-학계-전문가가 해결해나가야 할 과제를 제시하였다.

• 한국농촌건축학회논문집
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• 제11권4호
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• pp.25-34
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• 2009

The modern philosophy of historic conservation focuses on the permanence of the material aspects of monuments as historic evidence of the artistic achievement of the past. However, so strongly are European attitudes to architecture and its conservation embedded in modern conservation, that it has skewed all conservation thinking towards the concept of the European-type monument which emphasizes visual beauty through its material substance. Thus, some basic ideas of modern conservation seem ill-suited to East Asian architecture which is conceived in a different spirit from its European counterpart. The purposes of the paper are to discuss the need for approaches which are different from the modern Western view of conservation for East Asian architectural heritage, and to make suggestions for developing conservation principles more suited to the unique values and aesthetic sense of East Asian culture and architecture. Conservation principles in the East Asian societies are determined in relation to the spiritual and naturalistic sensibilities of East Asian culture and architecture.

• 동굴
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• 제7호
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• pp.15-24
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• 1998

Conservation is the optimum sustained use of natural resources; therefore, cave conservation must provide not only for the protection of the character, decoration and biota of caves, but also for the means whereby people might enjoy and understand the caves that are their heritage. A cave is a natural subterranean cavity into which a man can enter to a point where daylight cannot be seen. Caves are not only interesting physical entities that provide distinctive sensory and perceptual experiences and invoke a variety of responses, but they also provide unique opportunities for scientific study. Speleology is the study of caves, and in New Zealand it attracts workers from many disciplines of the universities and government research establishments.(omitted)

• KIEAE Journal
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• 제10권3호
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• pp.27-35
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• 2010

It has been criticized that the Venice Charter of 1964 characterizes so much of Western value of architecture and its conservation, despite its significant contribution towards an international conservation approach. Since the 1970s some countries have drawn up their own conservation guidelines to supplement the limitations of the Venice Charter. When we review critically those documents, we find a change in the Western dogma of heritage. Although the Burra Charter of 1979(last version in 1999) and the China Principles of 2002 accept the general philosophy and concepts of the Venice Charter but make responses to special local needs. The Burra Charter has redressed a current Western bias which has permeated global conservation practices, responding to the Australian context. The China Principles also meet special national needs but in accordance with recent international practices. For this reason, the Burra Charter and the China Principles are regarded as well established in national conservation practices but also as representing each country's contribution to contemporary international conservation practices.

• 한국조경학회지
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• 제45권4호
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• pp.45-53
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• 2017

최근 자연장에 대한 국민들이 관심과 호감이 커져가고 있지만, 이에 반해 자연장 선택하는 국민은 별로 많지 않다. 본 연구의 개인의 특성, 자연장에 대한 인식 요인, 그리고 자연장 이용의도 간에 구조적 관계를 실증적으로 분석하여 자연장 이용을 활성화할 수 있는 필요한 정보를 제공하는 데 있다. 이를 위해 대전에 거주하는 학생과 주민 430명을 대상으로 설문조사를 실시하였다. 본 연구의 결과는 다음과 같다. 첫째, 설문응답자의 연령과 종교별로 자연장 이용의도에 유의적인 차이가 있었다. 연령에서는 20대가, 종교에서는 천주교 신자의 자연장 이용의도가 가장 높게 나왔다. 둘째, '자연장 정보'에서는 연령별, 종교별로, '종교와 철학'은 연령별, '물리환경'에서는 성별, 연령별로, '보존성'에서는 성별, 연령별에서 유의적인 차이가 있었다. 전체적으로 보면 연령이 낮을수록 자연장 인식이 더 긍정적으로 나왔고, 성별의 경우, '물리환경'에서는 여자가 남자보다, '보존성'에서는 남자가 여자보다 더 긍정적으로 생각하였다. 셋째, 자연장 인식의 하위 변인인 자연장 정보, 장법, 종교와 철학, 물리환경, 보전성 모두 자연장 이용의도에 유의적인 정(+)의 영향력이 있었다. 오즈비(odds ratio)를 보면, 종교와 철학, 장법, 물리환경, 보존성, 자연장 정보의 순으로 자연장 이용의도에 미치는 영향이 큰 것으로 나타났다.

• 한국조경학회지
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• 제23권1호
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• pp.51-65
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• 1995

Conservation of the natural environiment In chosun-Dynasty, Korea, is analysed on the basis of the of official records of the king's offices(Chosun-wangjo-sillok). In the popular ideologies of the dynasty, Seongleehak(philosophy of humanity arid natural laws) and Pungsu (geomancy) , the naturnal enviroment is defined as an entity con-sisting of Cheon (heaven) , San(mnountains) , Su (water), Geumsu (animals)and Chomok (plants) .the notion of Tacksi-Tackmul(being careful to take natural resources at the right time) was one of the Cheonmyung (eavenly decrees) . It was believed that violation of this principle resulted in natural disasters. Sasan(four mountains surrounding Hansungbu-, the capital city, now Seoul) , were strictly preserved according to geomancy practices. In areas other than the capital city, Sanlimcheontack (mountains, forests, rivers and ponds) were con-served for sustained production of building materials especially pinetrees for ship building, foods, firewoods, horses, and orter useful natural resources. Various conservation policy insturuments were adopted. Prunning trees was permitted only in October. Capturing fishes was allowed only after the spawning period. Protection areas were designated in Sasan, Seongjoesiplee (surroundings of the capital city) , Geumsan(protected mountains), Kangmujang(hunting and army training grounds), Sijang(firewood areas), Mokmajang(horse ranches) and Neungyuk(royal tombs) . Activities prohibited for conservation purposes included cutting timbers, burning, building houses or tombs, dumping wastes, farming and breaking up fresh land, grazing, hunting and trespassing. Positive actions for conservation were rituals to Heaven ennoblement of natural elements such as mountians or rivers, planting trees, Boto (supplementing soil on low ridges) , Josan (mounding) and making ponds. Boto, Josan and making ponds were to make ideal terrains for geomancy. Many government bodies and civil servants were engaged in the conservation activities. For example, Sanjik(forest keeper) was a special position with responsibility for forest management.

• Environmental Engineering Research
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• 제18권2호
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• pp.65-69
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• 2013

Despite the most severe weather and geological conditions, Korean people in earlier times were successful in maintaining sustainable water supplies because they understood the importance of rainwater management, and developed technologies and a philosophy which were needed to live under such circumstances. Recently, the Korean people have suffered frequent incidence of flood damage and drought, and have gradually started to remind themselves of the lessons of the past, which can be described as proactive, multipurpose rainwater management. Most of the problems associated with water and energy can be solved by the integration of rainwater management practices. The concept of multipurpose rainwater management and two examples of its practice are discussed. One is a design for a multipurpose rainwater tank which has been used in a building project, and is based on Korean philosophy. Secondly, a regulation was promulgated recently in Seoul that requires the building of rainwater tanks in new buildings over a certain size. The primary purpose is for the prevention of flooding, but water conservation is a secondary intention. Two examples of proactive rainwater management are discussed, one being public involvement in rainwater management, and the second being the rainwater piggy bank microcredit project. In order to maintain sustainability, to meet the requirements of the Millennium Development Goals, and to be prepared for the effects of climate change, it is expected that multipurpose and proactive rainwater management will be a very effective approach for both developing countries and developed countries. A worldwide network of scientific researchers, as well as a great number of professions, has suggested the promotion of rainwater management.

• 보존과학회지
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• 제36권6호
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• pp.578-590
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• 2020

한국에서는 1960-70년대를 거치며 도자기라는 유물을 역사적으로 또는 과학적으로 분석하는 학자들이 등장하여 오늘날 각각 도자사와 보존과학이라고 불리는 분과가 형성되었다. 그러나 두 분과는 도자기라는 같은 대상을 연구함에도 독자적인 연구 스타일을 형성한 결과 서로의 연구를 이해하고 소통하는 데 어려움을 겪고 있다. 본고는 백자를 분석한 사례들에 초점을 맞추어, 『경기도 광주관요 종합분석 보고서』와 이 보고서의 분석을 담당한 보존과학자의 다른 연구를 역사적으로 추적함으로써 두 분과가 가진 연구의 특징과 역사를 살피면서 다음과 같은 질문에 답하고자 한다. 첫째, 도자기를 연구하는 두 분과의 설명 스타일이 지닌 특징과 차이는 무엇일까? 둘째, 두 분과의 소통이 점차 어려워지는 이유는 무엇일까? 셋째, 두 분과가 다시 소통할 수 있는 교역지대가 있다면 그 가능 조건과 산물은 무엇일까? 본고에서는 도자기를 분석하는 두 분과의 설명 스타일을 언어적 관점에서 분석한 뒤, 보존과학이 도자사와 공통언어를 공유하고 있음에도 분석기법이 세분화되고 정량화됨에 따라 그 과정에서 생산되는 과학 데이터가 점차 도자사와 무관한 것처럼 보이게 되었음을 주장한다. 그러나 두 분과가 공유한 공통언어의 존재는 보존과학 데이터가 새로이 해석되어 다시 도자사 연구로 확장될 수 있는 가능성을 보여주었다.

• 환경영향평가
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• 제17권1호
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• pp.25-45
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• 2008

This review was made to discuss the issues of ecological restoration and environmental impact assessment (EIA) related to the preservation of natural environment, the central theme expressed in the National Anthem of Korea. The authors notice that the key word or the central philosophy contained in the verses of the National Anthem of Korea is the preservation of national land and eternal identity for future generations, which is thought to be pursued through the attainment of ecological sustainability. A conceptual model for the sustainable management of natural ecosystems was suggested for the efficient utilization and the preservation of them, whose activities should be promoted by those of conservation and restoration instead of destructive development and negligence, respectively. Here, the preservation of natural environment can be directly pursued through the restoration of degraded ecosystems and landscapes and the utilization of natural environment can be directly pursued through the conservation of natural resources and wise management of natural ecosystems and landscapes. After reviewing the major characteristics and activities of the restoration of degraded ecosystems and landscapes, discussion was further extended to points for the promotion of the EIA activities. To point out some of them, it is needed for the public to better understand the nature of sustainable management of natural environment, for the society to put extensive energy and resources in the restoration of degraded ecosystems and landscapes, and for the government to install higher levels of ministries than that of the Ministry of Environment in dealing with the issues related to the 'preservation' of national land, people, culture and the security of the sustainability for future generations, where EIA and strategic environment assessment (SEA) can directly contribute to the sustainability of the country and future generations.

• 건축역사연구
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• 제21권4호
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• pp.93-106
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• 2012

Jean Renaudie was an French architect who designed many urban social housing in France, especially in the city of Ivry-sur-Seine, near Paris, with Renee Gailhoustet, co-responsible as the architect of this city, communist city from long time. He was formed as an architect by the influence of Auguste Perret and Marcel Lods, two french architects, great specialist of the structure of concrete. He formed the Atelier Montrouge with Pierre Riboulet, Gerard Thurnauer, Jean-Louis Verret, and proposed many innovative projects, based on geometrically pure forms and masses. After he joined Renee Gailhoustet, the architect of the City of Ivry-sur-Seine, as a co-responsible for the redevelopment of this ideologically communist city. His urban housing concept approached to take the function as a space to welcome the urban life of the resident, not to offer the physical provision of housing repeating the simple housing unity. He accentuated the social role of Housing project not only as the level of a personal home but also as that of an urbanism. He offered divers choice opportunity to the citizen by the urban functional complex through his efforts to make characteristic complex of urban housing, and by the consequence, the innovative result was done which ameliorated the quality of life for resident. This is an exceptional example, not only in France but even in whole over the world. But the maintenance of building against the oldness and the closing shop of inside commercial zone of Jeanne Hachette became a problem, not only that of physical amelioration but also that of spiritual conservation of the works of Jean Renaudie.