• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.32 no.3
• /
• pp.69-81
• /
• 2014

Herman $F{\ddot{u}}rst\;P{\ddot{u}}ckler-Muskau$ is one of important figures in German landscape architecture who designed both Muskau Park and Branitz Park and published garden book Andeutungen ${\ddot{u}}ber$ Landschaftgartenerei (Hints on Landscape Gardening) in 1834. He was a German nobleman who governed Muskau estates while working as both a writer and a landscape gardener. German landscape gardening was grounded on Romanticism, which was represented in diverse ways such as the reconciliation between man and nature, the liberation of reason, and the pursuit of liberty. The intellectuals came to have an interest on landscape gardening since the garden carried the cultural connotation such as the idealized epitome of nature. This study is to investigate how his idea of landscape gardening had been developed through his personal life and social background and to find out his landscape gardening theory and its unique gardening techniques. Finally, the inventive aspect of his garden theory and contemporary significances in practices were discussed. $P{\ddot{u}}cklers^{\prime}$ personal experience and social background provide us to understand the idea of garden. First, there was a mixture between reality and fantasy in his garden theory. It was due to the influence of Romanticism and literary garden. Second, his gardening mentality and technique were influenced by the late 18th century English garden practices, which emphasized the expressive aspects. Third, $P{\ddot{u}}cklers^{\prime}$ inner disposition and personal experience were represented in his garden design. Fourth, the intention of creating landscape garden for the local people might be a self realization of his contradictory characters between falling nobleman and liberal social leader. The significant value of $P{\ddot{u}}ckler^{\prime}s$ garden idea might be closely related in the dual nature of humanistic garden tradition and garden practice for social agenda. Therefore, his garden idea pursued of the comprehensive landscape strategies toward ideal communities and ethical spirits while concerning ecological, social, economic sustainable development of the region. Furthermore, his landscape gardening aims at the total landscape encompassing garden to region as well as the Gesamtkunst combing the beautiful with the useful. $P{\ddot{u}}ckler^{\prime}s$ holistic attitude gives us fresh insights and new directions to contemporary landscape theory and practice.

• Journal of the Korean association of regional geographers
• /
• v.22 no.1
• /
• pp.151-167
• /
• 2016

Conventional social science typically regards the idea of a 'mountain' as part of 'nature' and a physical environment existing separately from, or prior to, human society and culture. However, in Korea, which is 70% mountainous land, the 'mountain' is part of a unique 'social nature'. This research develops the idea that in this context the mountain is a social nature and a cultural landscape which are tied heavily to the idea of travel. The article interrogates why the scenic beauties of Mt. Kumgang have been perceived and conveyed through multiple generations since the Chosun Dynasty period. Focusing on Mt. Kumgang, this article illustrates how strongly people have held dreams of mountain travel, for the whole life-time. Travel writings(or accounts of trips to the mountain) and artwork have played a particularly important role in creating Mt. Kumgang's reputation as the most beautiful mountain in the country. At the same time, the access to the mountain was often a dangerous adventure, with many travelers facing hunger and extreme physical challenges. As portrayed in writings and artwork, the overall effect of these dynamics was the creation of a socionatural place of striking beauty that even seemed to have mystical or magical fantasy. According to Confucian ideals, full appreciation of nature and its beauty was key to understanding the logics of the universe and to achieving a high moral standard, which contributed to decide to leave for the mountain as well. The essays, poems, and paintings of Mt. Kumgang since the Chosun Dynasty period that portrayed the mountain's beauty collectively served to produce the mountain as a socionatural landscape engendered with potent place-myths, important historical meaning, and strong aesthetic associations. Thus, the travel to the mountain seemed never completed over until travelers had completed various artistic representations to record and to memorize what they'd done and seen in Mt. Kumgang, which had been performed for the strong purpose of social sharing of the real the mountain's beauties and itinerary.

• Journal of Korean Academy of Nursing
• /
• v.30 no.1
• /
• pp.194-201
• /
• 2000

The propose of the study is to try to support the practice of caring suitable for our cultural emotion by cognating the meaning of caring related to health which is melted in korean culture. Concrete purposes were as followings; to first, confirm the caring of civilian in Kangwon-do, to secondly search the caring in the traditional culture idea, and to thirdly present the conceptual frame about the caring. The methodology of this research is the ethnography to use the depth interview and the participative observation. The geographical area of this research was in Wichon-ri, Songsan- myon, Study participants were, 6men and 18women, totally 24 persons. Their average age was 72.6 years old. The period of data collection was from January, 1998 to April, 1999, which original data became saturation. Data collection was done after accept allowance of the participants, their stories were recorded in cassettee, by the way of the Spradley analysis was applied and adjusted. The results which was analyized as domain, category and property were as following; First, the category was the life serving other persons, which is the for mind, the benefiting one, the comprehensive one, the respective one, on soon. Second, the category was the controling life, and its property was the moderate mind, that is, vegetables were tried to be fed moderately, pleasantly and comfortable. Thirdly, the category was the eagerness life, and the properties were diligent mind, and mind which accomplished the complete resposibility. Fourth, the category was a happy life, and the properties were positive mind, satisfying one, thankful one, one of their ancestors benefit, and supplicatory one. Fifth, the category was the accepting life, and the properties were the submissive mind, resign one. Sixth, the category was the joint life all together and the properties were the harmonized mind, and the mutual helping one. Seventh, the category was the ruling life, and the properties were the pure mind, the ones which controls the body, the mind, the nature; which could surely confirmed the source of the life that lived with the nature, the native idea of our people. Eighth, the category was the retaining life, and the properties were the inherits the native custom, and the one that keep public morals. According to the result of examining the caring in ethnography, the general caring was performed the conceptual frame about the caring which is related to health was found in the principle of consideration, harmony, compliance, and transcendence.

• Cross-Cultural Studies
• /
• v.43
• /
• pp.355-376
• /
• 2016

This study looks into the relationship between Chinese philosophy, with a focus on Confucianism and Taoism, and music. Kong zi's Confucius supported, 'Enjoyment without being licentious and grief without being hurtfully excessive', and 'hatred of the music of Zheng'. These ideas do not emphasize the function of music as an expression of emotions, feelings, or desires, and are instead conclusions based on Confucian ideals such as harmony between classes and the spread of benevolent government. Music must coincide with Justice. The hatred of the music of Zheng was a conclusion founded on the idea of a place for Justice in music. Zhuangzi is the source of the spirit of Chinese art; specifically, Zhuangzi's idea of music in relation to its influence on East Asian history of art is extremely influential. In fact, the concept of yuelun is considered the most original and important concept in the history of the East Asian philosophy of art. The most distinctive features of Zhuangzi's theory of music can be summarized as follows. He attempts to liberate music from the restrictions of form and to let music express authentic human feelings and emotions. He also argues that music should not be subjected to politics, as he thinks that the creative mind of an artist can exist only when music is freed from political influence. Confucianism takes a humanistic perspective, while Taoism takes a more naturalistic one. In sum, Confucianism gives weight to the logical and ethical aspects of music, while Taoism emphasizes the intuitional and naturalistic ones.

• Cross-Cultural Studies
• /
• v.41
• /
• pp.381-413
• /
• 2015

This article aims to trace a historical trajectory of "Humanism" as a Modern scientific concept in the light of Michel Foucault's genealogy. Generally, we believe that Humanism is a natural and eternal idea for mankind, because no one doubts that he or she is not included in the category of a "Human Being." On the contrary, according to French philosopher Foucault, the Idea of Humanism, or anthropocentrism, appeared only in the Modern Age, from the 16th century downward. Before the Renaissance, human beings did not occupy the most important status in Nature, and only existed as natural beings. As soon as mankind was liberated from the superstitious of fear and religious dogma, the concept of "Human Being" is supplied with new meanings and values. The famous maxim, such as, "Man is the lord of creation" constitutes modern human science as an inviolable category of modernity. However, Foucault tried to illuminate the hidden sides of humanism, and gave us the strict warning on the end of the human beings, which turned out to be an object of Modern knowledge. If there would be no reason to maintain a knowledge system of Modernity, in other words, Modernity as knowledge would lose its validity and we could give up Humanism as a heavy burden. Moreover, it is very clear that we are confronted with the critical moments of radical skepticism on the meaning and value for Humanity. That means that we need to think about the new transformations of Human Beings, which will probably appear in the forms of "Non-Humans," "Machines (Deleuze & Guattari)," or "Post-Humans" etc. At the present time, we cannot know if it will be positive, or negative for mankind. We should look back at the history of Humanism from a genealogical perspective, which is why we have to investigate the conceptual trajectory of Humanism in this moment.

• The Journal of Korean Philosophical History
• /
• no.25
• /
• pp.41-70
• /
• 2009

'Self-awareness' has its core on exactly understanding of your own desire, emotion, value, etc. and then keeping your sense of confidence etc. 'Self-management' has its core on controlling your emotion to overcome stress; suppressing your urge; setting your personal or academic goals and then managing your effort for such goals. This study is to answer the question, "How can we efficiently improve our righteous and good character in the elementary school students?", which is one of the core goals of elementary education. Considering the cultural base of Korea that has the tradition of Confucianism based moral education, Confucian idea that has been verified and accumulated for a long time also shows clearly its own useful value in contemporary moral education. The effort to reorganize such Confucian idea into a character education program and reflect it positively in education, therefore, will be meaningful. Wigijihak (爲己之學: study for yourself) that goes for completeness of moral self, Jungyongjido (中庸之道: positioned in a good balance) that goes for an even life without 'too much and too little' and Hoyeonjigi (浩然之氣: big heart) that encourages moral activeness will contribute largely to realization of 'education for whole person'.

• The Journal of Korean Philosophical History
• /
• no.41
• /
• pp.247-270
• /
• 2014

Multiculturalism may be deeply connected with the diversities of cultures and enlightenment discussed in the context that we live together with the specification of cultures derived from any spatial conditions overtly and covertly. People live on their own customs compatible with their space and the time, and they make their boundaries of races, nations, and national memories. In such a way each of them treats each other exclusively and is inclined not to recognize being of the others. Also people are apt to recognize the others unessentially and overlook the others's value and way of life. As a result they might destroy the foundation of symbiotic livings conditions on their own. On the other hand they pretend to search for the cultural diversities of the others and include them under their own universalities, resulting in conflicts. Hence it is required that we should make an efforts to prepare the fields for living together through getting over the problem of the recognition of matters and affairs before us. From the above-told critical mind this thesis seeks the multicultural relativities and more arrives at the relationalities discussed by East-Asiatic philosophers of Chuang Tzu and Ch'oe Han-gi. Especially by gazing at the idea of the interconnectedness which means activities, changeabilities and mobilities, appeared on the idea of Ch'oe Han-Gi's revolving transformation, it is stressed that the communications of the local with each other in the various aspects of, e.g. materials, regions and cultures should be achieved.

• Journal of the Korean earth science society
• /
• v.33 no.2
• /
• pp.126-138
• /
• 2012

Ultrasonic method is widely used for the evaluation of weathering index and of degree of deterioration because it is easily applicable $in$ $situ$. The basic idea of the method is that the ultrasonic velocity decreases as a rock is being weathered. Thus, the difference of ultrasonic velocities between fresh rock and weathered rock indicates the degree of weathering. In this method, the ultrasonic velocity of fresh rock is assumed to be 5,000 m/s. However, this assumption can cause significant errors in estimating weathering index, especially in case that those rocks of the same type have a wide range of ultrasonic velocities such as in Korea. Therefore, we obtained twenty rock specimens and sixty core samples commonly used for stone cultural heritages in Korea, and measured ultrasonic velocities. From the results, we found that the ultrasonic velocities of the same rock type, granite samples range from 3,118 to 5,380 m/s, and that the estimated weathering index can be highly biased if we use the fixed value of 5,000 m/s. We created a database (DB) by combining the measurement data and reported it. We also measured ultrasonic velocities by direct and indirect methods to quantify the calibration coefficient for each sampling site. We found that the calibration coefficients vary widely from site to site (1.31-1.76). Other factors, such as operator bias and temperature did not show any significant effect on errors in ultrasonic velocity measurements. Lastly, we applied our ultrasonic velocity DB and calibration coefficients to a stone cultural heritage, Bonghwang-ri Buddha statue. Our estimation of the weathering index was 0.3, 0.1 smaller than that by conventional method. The degree of deterioration was also different, "moderately weathered", while conventional method gave "highly weathered". Since other independent studies reported that the degree of deterioration of the Buddha statue was "moderately weathered", our estimation seems to be more accurate. Thus our method can help accurately evaluate the weathering index and the conservation planning for a stone cultural heritage.

• (The) Research of the performance art and culture
• /
• no.36
• /
• pp.751-781
• /
• 2018

Task of circling the pagoda of Waljeongsa(Woljeongsa Tabdori) is the major intangible cultural heritage with representativeness and historical meaning as a Buddhism culture, one of the Buddhism folk plays, which was firstly played after the liberation. Woljeongsa Tabdori holds significant designation importance in terms of Buddhism folklore heritage with Korean unique tradition and identity of Gangwon-do province. Temples are demonstrating Tabdori nationwide but Woljeongsa Tabdori is the unique case that systematically inherits the culture based on the designation of being intangible cultural heritage. That is why it is needed to focus on the cultural and internal value of Woljeongsa Tabdori. Tabdori is the integrated symbol of Buddhism respect and worship to the Buddha and pagoda. It is hard to presume the originality of Woljeongsa Tabdori: given the history of Woljeonsa temple, it lies into Goguryeo traditional play and Bokhui(Pagoda circling folk play) in Silla era. It fits into the courtesy of Circumambulating Stupa considering Moon in Goguryo mural, background of Odaesan Hwaeom thought/tripitaka and essence of Octagonal 9-story stone pagoda. At the first stage of Tabdori, Buddhist musical instruments such as Buddhism temple bell, singing bowl, cloud-shaped gong and wooden-fish. However, later, Samhyeon Yukgak has been added and then, Boyeom and Bakpaljeongjinga were singing: it could be interpreted that it was a pure Buddhist ceremony but it has become to have traditional aspect and been spread to the public. The origin of Woljeongsa Tabdori is related to the explanation of Circumambulating Stupa that experiences the glory of the ending ceremony. When a temple has a rite, the Buddhists make an offering to the Buddha. At that time, Buddhist prayer, sermon and chant are followed. After the rite, the Buddhists are circling the pagoda with the monks while praying for Buddhist charity and making their own wishes. It prays not only going after death to Nirvana of the one but also national prosperity and the welfare of the people for peaceful reign. As the temple holds bigger rites, many Buddhists gather and the Tabdori was a success. The scene of circling the pagoda and making own wishes in line with the Buddhist sermon was solemn. The idea on changes and convergence of Woljeongsa Tabdori requires strategic inheritance to promote the transmission while maintaining the paragon and purpose of designating the cultural heritage and reviving its identity. Korean Tabdori was held in Buddha's birthday in April and the mid-autumn day. Tabdori is a memorial service type Buddhist ceremony that once the monk holds the Buddhist rosary, circles the pagoda and sings the great mind and charity of the Buddha, Buddhists follow the step, lighting the lantern, circling the pagoda and praying for the gentle and easy death. Transmission education of the successor, diversified approach of the expert's advice and discourse on the revival of the origin should be reinforced in phases.

• Korean Journal of Heritage: History & Science
• /
• v.42 no.1
• /
• pp.100-121
• /
• 2009

This study is subjected to those gardens of the Korean Folk Village 'Oeam-Ri' designed in 1920s. - transitional period of traditional gardens - and define socio-cultural change's influences and through documents on garden design, descendant's testimony and measured drawings, to understand that period's garden culture's characteristics according to garden design elements. This study applied following analysis methods and procedures to derive out characteristics of transitional garden culture. Analysis on socio-cultural characteristics in 1920s. Analysis on actual condition of transitional garden's design. In this point Outline of the Garden, Space formation, Garden designing elements are (1) water landscape, (2) plant, (3) structures, (4) paving, to derive out characteristics of the transitional garden. The results follow as below; First, during the transitional period 1920s, the economical development, fueled by opening nation's door to foreign countries and indication of collapse of statue systems together with idea of practical science and Enlightenment Thought, was element of changes in garden style. Second, Garden Designers of transitional gardens in 'Oeam-Ri' were limited to upper class of the society. They were wealthy enough to maintain their high social statue in rapidly changing society. As results, tendency of returning to nature developed gardens located in a site of scenic beauty and development of geographical features arranging techniques, and also showed copying foreign styles. Third, arrangement of garden and space composition, in most cases, composed of buildings and yards. Changes in water landscape features and garden spaces are centered to main-yard. Major changes of the garden spaces are water landscapes and plants that showing foreign influences. Fifth, scenic appearance techniques appears with dense garden space and emphasizing visual scenic view. Sixth, the characteristics of transitional garden design techniques are development of geographical feature arranging techniques, changes and mixture of the materials and garden types, emphasizing garden's decorative beauty, change of concept of yard within house into garden, changes from 'borrowing of landscapes' to 'selecting landscapes', changes of front garden from emptiness to fullness, changes of attitudes of enjoying gardens from 'staying calm in the garden' to 'moving or walking in the garden', changes to inner-oriented view, and changes from 'just watching and enjoying the nature' to 'enjoying specific objects'. This study is one of the efforts to restore the identity of Korean Traditional Garden by approaching and observing modern era which function as bridge between tradition and present day, and we observed transitional aspects of changes of traditional garden into modern garden. Hereafter, more studies will be needed to Modern Garden Design be recognized as part of Korean Garden Design History and these would be author's next assignment.