• Journal of Korean Society of Rural Planning
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• v.13 no.2
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• pp.39-49
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• 2007

The objective of this paper is to investigate the development of Silhak as a Korean epistemology, to investigate the implications of Silhak in Korean society, and to discover further environmental implications. The main discussion of this paper concerns with the epistemology of environmental philosophy. Epistemology is based on the justification of certain knowledge and social philosophy. Epistemology, from the Greek words episteme (knowledge) and logos (word/ speech) is the branch of philosophy concerned with theories of the sources, nature, and limits of knowledge. Since the seventeenth century, epistemology has been one of the fundamental themes of philosophers, who were necessarily obliged to coordinate the theory of knowledge with the development of scientific thought. It is a general belief that Western ideology is substantially embedded in Eastern ideology due to physical and metaphysical colonial involvement. We argue that ecological crisis may be resulted from western epistemological mechanical view, thus we suggests a Korean epistemology as an alternative. In this paper, we seek possibility of epistemological alternative of nature in the Korean traditional epistemology incorporating the epistemology of Sung confucianism and The Silhak.

• Journal of English Language & Literature
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• v.56 no.1
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• pp.47-64
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• 2010

It is unfair that environmental pragmatism has been regarded as a mouthpiece for industrial expediency and business boosterism. John Dewey's radical pragmatism known as 'Instrumentalism' has provoked ecological fundamentalists' criticism more vehemently than any other pragmatic philosophies. However, most of the presumptive misunderstandings of such critics as Holmes Rolston, J. Baird Calliott, Erich Katz, C. A. Bowers and many others come from their limited or reduced reading of Deweyan pragmatism. The following three aspects of Deweyan pragmatism can work out in opening up a dialogical space with those eco-centrist thinkers mentioned above. First, the concept of Dewey's 'primary experience' can articulate the foundationalist view of nature, which is often found in aboriginal cultures. Second, as Andrew Light points out, ecological essentialism can share its metaphilosophical position with the pragmatist epistemology. While Anthony Weston pursues pluralism, admitting that the foundationalism might be one of the efficient approaches to nature, Eric Katz is also clearly attracted to the metaphilosophical element in Weston's argument that anyone who attempts to claim the 'inherent value' of non-human nature never possibly avoids a pitfall of anthropomorphism. Lastly, in a more comprehensive perspective, Dewey's pragmatism shows a philosophical complexity, what Larry A. Hickman calls 'post-postmodernism.' a dynamic interaction between modernism and postmodernism. Significantly enough, the environmental version of this complexity can procure a meeting ground between foundationalist ecology and the pragmatic view of nature.

• Economic and Environmental Geology
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• v.13 no.3
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• pp.141-158
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• 1980

A geologic structure could be formed through various processes, because there are a number of factors which control the deformation of the Earth's crust. In geology, we could call it geological epistemology to describe exactly a geologic structure, and call it geological logics to infer logically the deforming process through which the geologic structure had been formed. Degree of legitimacy of geological logics depends upon the degree of exactness of geological epistemology. This study described quantitatively 3-dimensional Hambaek Syncline through computer analysis, and examined qualitatively into its deforming mechanism based on the results of 3-dimensional analysis of the structure. Input data for the computer analysis are dips and dip directions of bedding planes of the structure. The Hambaek Syncline disclose a minor fold group of NE-SW or NNE-SSW trend and a large scale fold of E-W trend. The conclusions of this study are as follows: (1) The fold of E-W trend is primary fold $(F_1)$ and the minor fold group of NE-SW or NNE-SSW trend secondary fold $(F_2)$. (2) Hambaek Syncline is cylindrical type fold. (3) Apparent axial trace of Hambaek syncline does not coincide with true axial trace. The apparent axial trace is $N70^{\circ}-80^{\circ}W$ in Gohan and Sabuk area, and changes to $N70^{\circ}-80^{\circ}E$ in the westward of the area, while the true axial trace is $N40^{\circ}-70^{\circ}W$ in the former, and $N60^{\circ}-80^{\circ}E$ in the latter area. (4) Westward dipping of axial plane of the minor fold group of NE-SW or NNE-SSW trend can be attributed to simple shear movements along overthrusts. (5) Angle between axial trace and the directional trace of the maximum principal compressive stress $({\sigma}_1)$ may not be perpendicular each other. The angle between them is governed by the following factors; 1) the plunge of fold axis 2) the dip of axial surface 3) cylindrisity (6) The mean axial trace of Hambaek Syncline $(F_1)$ is $N45.6^{\circ}W$, and the directional trace of ${\sigma}_1$ is $N52.4^{\circ}E$ (7) The mean axial trace of the minor fold group of NE-SW or NNE-SSW trend $(F_2)$ is $N21^{\circ}E$, and the directional trace of ${\sigma}_1$ is $N22^{\circ}W$.

• Hwankyungkyoyuk
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• v.23 no.3
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• pp.62-81
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• 2010

We are easily supposed to think that outdoor EE can help make Eco-Sense, furthermore 'Eco' means nature and natural resource itself. Relatively we are likely to think indoor EE is something theoretical or knowledge-oriented. It comes from our strong beliefs going into nature would be best choice for feeling Eco-mind. But every place in our daily life could be space for finding Eco-feeling(mind), as far as the relation to life in there. No life without ecological relation, so firstly we need to be rethink Eco-feeling could be enough trained in daily life, our EE trends that have distinguished between indoor and outdoor should be rearranged, going there is just for when we unavoidably need to go for outdoor experience. So I focus on two special causes bringing out these biases, 1st Environmental management-thinking, which has been passed over this trend under the name of training environmentally responsible citizen through Awareness, Knowledge, Skill and Attitudes. 2nd important cause is cultural metaphors, which means our thinking is fixed into some patterns, losing cultural thinking diversity, although eco-culture in our daily life has been figured our daily life out as ecological phenomenon hermeneutically. To illustrate this problematic trends, this paper will introduce theories of Bateson G. and Bowers C.A. mainly, who insist fixed pattern-thinking bound for environmental management could be obstacles to make students see and have Ecological intelligence in their mind throughout daily life. This paper will focus on how to feel Eco-mind in our daily life through cultural experience. Representative way for this is to research on rice paddy eco-system and rice culture.

• Journal of the Korean Institute of Landscape Architecture
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• v.24 no.2
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• pp.25-42
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• 1996

During the last two and a half decades, philosophical interest in the aesthetics of nature and environment has been gained momentum. One of the most coherent theories in this arena of debate has been developed over a series of articles by Allen Carlson. The purpose of this paper is to examine Carlson's theory critically and suggest an alternative aspect that remains untouched by his model. Briefly stated, Carlson's view of the appreciation of nature is that it is a matter of under standing nature under suitable scientific categories. His argument, based on the objectivist epistemology, is basically a disjunctive syllogism : a) The concept of appreciation, derived from traditional disinterestedness and Stolnitz's aesthetic attitude, provides an insight into the explanation of aesthetic appreciation of nature, and is objectivistic in the light of its object-oriented character. b) Nature must be appreciated as nature itself, and the natural environmental model is the appropriate loci of our nature appreciation. c) The paradigmatic form of our nature appreciation is order appreciation. d) There can be a correct and objective aesthetic judgment of nature, and the sources of guiding categories pertinent to it is natural science and natural history. In regarding nature as an environment and as natural, his natural environmental model is meaningful. Nevertheless, his stance results in some serious problems : a) The natural environmental model excludes certain very common appreciative responses to nature-responses of a less intellective, more visceral sort. Therefore, the arousal model with appropriate emotions might be one of our characteristic forms of nature appreciation. b) Even if we consider the scientific knowledge as an objective source of our nature appreciation, this gives rise to the question of whether the natural science can be objective or not. Is there an objectivist aesthetic appreciation of nature\ Does aesthetic appreciation of nature need to be science-based\

• Korean Institute of Interior Design Journal
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• v.15 no.3 s.56
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• pp.56-64
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• 2006

Human Being is being that have the reason as well as body, and first liaison consists through this body justly with outside. The essence of environmental problem such as today can speak that is a harmful traces for health that leave in air, water, soil that pass body. Actual nature is 'Ecological nature', that is necessary for human life directly in survival and offer the integrated relations with harmony. This grafting of principle, that is a construction for architecture and interior architecture in environment furtherance, is required. This is not a subject of usefulness and contemplation, but essential approach the cogredience, that is forming connection directly with nature, is required. Therefore, this research does Questel about 'Nature epistemology, which nature and human's relation can be integrated by alive practical relation. Through this, the Relatedness of 'Natural environment and construction surrounding' is accomplished 'the whole unity' and this research wish to investigate basis that a actual human work's environment can be completed as 'Ecological nature'.

• Hwankyungkyoyuk
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• v.18 no.3 s.28
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• pp.59-74
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• 2005

We can't deny Korean EE has basically developed on the basis of Environmental Possibilism (Environmental management or Reformism) in lots of aspects. I would show three representative proofs here, the first, the philosophy of Korean EE has been mainly focused on dichotomy of human-techno centrism and eco-centrism with no considering other alternative environmentalism since 4th Formal Curriculum, 1981. The second, simultaneously, the concept of EE has not distinguished from it of Science education. (Furthermore, unfortunately some says EE has been a part of Science education, although there should be many differences on its contextual aspect.) And the third one is that the limit of possibilism which market economists have worried, has scarcely mentioned in various kinds of EE-related teaching materials. Possibilism is basically likely to be accompanied by science and economics-oriented approach, and in this aspect this dichotomy, human-techno centrism and eco-centrism, has come from perspectives of Economical development process and over-addicted belief to Science. So it is enough to say that Korean EE has basically developed with biased to Environmental possibilism, in other words, biased to preference to it. And I'll critically focus on these two axes of possibilism, Science and Economics and its dichotomy. Of course, we should accept there are so many same parts in its contents between EE and Science, but we should know its contextual differences for triangular position of environmentalism suitable to EE and also overcome science-dependant approach to EE. Although science-dependant approach to EE and dichotomy could provide some tools for clearing up the causes of environmental problem, especially always it has insisted fundamental causes of environmental problem originated in human faults and over-use of eco-source or over-economic development, but now it is old-fashioned discourse, furthermore it come to have unavoidable limits in the debates of problem-solving mechanism to environmental problems. The paramount important thing is to supply the ways or thoughtful mechanism for solving or coordinating the Environmental problems, not just searching for cause of it. But scientific approach and its dichotomy based on possibilism have continuously born cause & effect in EE-related discourse. So there are so much needs to transfer from continuous bearing of cause & effect to constructive alternatives at least in environmentalism of EE. Traditionally, dichotomical division in EE Environmentalism, human-techno centrism and eco-centrism, couldn't have Provided any answers to our real society, it just gives us only cause & effects of Environmental problems. And also we can't find the description on the limits of capitalism market approach to Environmental problems especially in Korean EE text books, other teaching materials and its teaching-learning process, although market approach economist has been proved its fault beyond its functional merits as Environmental management tools. So we should introduce other alternative Environmental philosophy instead of Possibilism such as eco-socialism insisted by Schmacher M. and Boochin etc, or marxist-environmentalism for relative and comparative views to market-thought such as commodification. In this aspect we need to accept Oriental philosophy based on moderation(中庸) as new another alternatives with the reflection that we have recognized monism as representative Oriental philosophical environmentalism. Fundamentally monism has done its role with providing relative concepts to Dichotomy Enlightenment, but we can't say it has been core concept for understanding of oriental environmentalism, and we can't distinguish monism from oriental philosophy itself, just because oriental thought itself was basically monism. So conceptual difference should be recognized between EE and Science education in teaching-learning process on the basis of life-philosophy(Philosophie des Lebens) from epistemology. For this transformation, we should introduce existentialism in Science education, in other words, only existential Science education based on phenomenology or interpretivism can be EE. And simultaneously we need some ways for overcoming of scientific foundationalism which has been tradition making science not stand on existentialism, formulating and featuring of almost all of natural things and its phenomenon from after enlightenment in western world, but it has malfunctioned in fixing conception of science just into essentialism itself. And we also introduce integrated approach to science and society for EE like STS. Those are ways for overcoming of Environmental possibilism in EE.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.3
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• pp.50-66
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• 2016

This study attempts to understand and explain how "Directed Attention Restorative Environment (DARE)" is managed and fostered in "Gang-Hak (講學)" and "Yu-Sik (遊息)" spaces both inside and outside of Oksan Seowon Confucian Academy, Gyeongju. Directed Attention is a pivotal element in human information processing so that its restoration is crucial for effective thinking and learning. According to Kaplan & Kaplan's Attention Restoration Theory, an environment, in order to be restorative, should have four elements: 'Being Away,' 'Extent,' 'Fascination,' and 'Compatibility.' We could confirm OkSan Seowon Confucian Academy has an inner logic that integrates two basically different spacial concepts of "Jangsu" and "Yusik" and thus fosters the Attention Restorative Environment. Particularly, the Four Mountains and Five Platforms (四山五臺) surrounding the premises provides an excellent learning environment, and is in itself educational in terms of the Neo-Confucian epistemology with "Attaining Knowledge by way of Positioning Things (格物致知)" as its principle precept, and of its aesthetics with "Connectedness with Nature" as its central tenet. This study attempts to recapture the value of Korea's cultural heritage concerning the Human/Nature relationship; and it may provide useful insights and practical guidelines/grounds in designing today's schools and campuses, where the young people's needs for the Directed Attention- and Attention Restorative- Servicescapes seem to be greater than ever.