• Journal of English Language & Literature
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• v.55 no.6
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• pp.975-992
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• 2009

Whereas many Dickinson scholars tend to focus on Emily Dickinson's anthropocentric dimension, her work also reveals an ecocentric aspect. On the one hand, influenced by New England Puritan typology and its offshoot Emersonian Transcendentalist idealism, Dickinson reveals her indebtedness to these two worldviews by emphasizing the invisible over the visible and the spiritual over the physical. At times, she reflects the common thread of the two outlooks-a hierarchical thinking, in which nature is inferior to human beings and does not have its own identity outside of human use. On the other hand, seeing through the downside of the hierarchical Emersonian idealism, Dickinson sometimes suggests an alternative stance on nature in a nonhierarchical way. She often appreciates nature for its own sake, becoming its neighbor and companion. This aligns Dickinson with modern ecocritics and ecofeminists who criticize a hierarchical anthropocentrism and promote an egalitarian ecocentrism in which natural and human beings are fellow citizens of the earth community. And yet, unlike most ecocritics who advocate a complete shift to an egalitarian paradigm, Dickinson embraces both anthropocentrism and ecocentrism in her poetry of "open portfolio." This openness stems from her belief in interrelatedness between God, nature, and human beings. Housing the two opposing perspectives in her poetry, she widely opens the possibility to choose the better way to relate to our sister and brother, nature.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.509-539
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• 2020

Daesoon Jinrihoe makes use of The Canonical Scripture as the main body to explain their thinking regarding divine beings and humankind as it relates to doctrine, sacredness, religiousness and other such contents. The traditional meaning of divine beings and humankind through the interpretation of The Canonical Scripture, transcends ethics, tradition, sociality, and the ultimate concern of secularity. The analysis from the perspective of The Canonical Scripture can help readers to understand the purpose of Daesoon Jinrihoe's implementation of its policies and their future direction. The local church takes the Bible as its main body and connects God with man as an implantation of divine life and temperament that harmonizes itself with human life and nature. The divine life is constantly reconciled with one's human life to make one a holy person, or a humanistic diviner. This is the rationale of the 'God-Man,' those whose human lives become lives of God-men. This style of living enables divine nature to mingle with human nature as an explicit behavioral act, mode of character development, and lifestyle. Therefore, the expression "the Blending of God and man" is an interpretation of the relationship between God and man which focuses on their sacred connection. Engagement in this extends to the scope of the local church. The different divisions between Daesoon Jinrihoe and the local church appear on the basis of things such as history, culture, language, and religion, but both posit a theology of "Harmonious Union between Divine Beings and Human Beings" and "the Blending of God and man" according to a transcendent interpretation of God and man. Through dialogue, they can discover similarities and differences in this shared notion with both systems of theological thought.

• Journal of the Korean Society of Costume
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• v.30
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• pp.227-237
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• 1996

The purpose of this study is to investigate the main characteristics of the environmentalism expressed in contemporary fashion. i.e. 'eco-look'. They can be categorized into naturalism symbolism primitiveness and concern about recycling. First naturalistic tendency can be found in through the method of some contemporary eco-looks which are using natural colors harmonisation of the colors in similarity and in controst and expressing in a realistic manner some natural entities or use some ornaments representing them. Such trends easily let people to feel the clothes unified with the nature and human beings. Secondly some contemporary eco-looks express environmentalistic ideas for examples the idea for protection of the nature or the idea against pollution of the earth and destruction of nature in a symbolistic way. Thirdly primitiveness is one of the most characteristic feature in contemporary eco-looks. It can be found in contemporary eco-looks, In can be found in some eco-looks using primitive or original images of Africa and underdeveloped countries. it reflects the human desire to go back to the nature or to the unity with the nature, Finally recycled materials are commonly used in eco-look. Patchwork and handmade knits are popular methods for this mode. They implicates the idea of pragmatism and simplicity in fashion. One Conclusion of the paper on eco-look: fashion design which can be itself an import-ant environment of human beings Secondly some contemporary eco-looks ex-press environmentalistic ideas for examples the idea for protection of the nature or the idea against pollution of the earth and destruction of nature in a symbolistic way. Thirdly primitiveness is one of the most characteristic feature in contemporary eco-looks. It can be found in some eco-looks using primitive or original images of Africa and underdeveloped countries. it reflects the human desire to go back to the nature or to the unity with the nature. Finally recycled materials are commonly used In eco-look Patchwork and handmade knits are popular methods for this mode. They implicates the idea of pragmatism and simplicity in fashion. One Conclusion of the paper on eco-look ; fashion design which can be itself an import-ant environment of human beings has become a very efficient and significant tool to express the idea of ecology.

• Hwankyungkyoyuk
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• v.22 no.3
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• pp.49-62
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• 2009

This study started from the need to change the technocentric view of environment into the ecocentric one to overcome ecological crisis today. Thus, the purposes of this study are to reorganize characteristics of ecocentrism, to analyze ecocentrism of Native North Americans as a realistic model, and to finally find suggestions to environmental education. The results of this study can be summarized as follows; Frist, the ecocentric perception on relationship between human beings and nature pursues co-existence through harmony and balance based on holistic understandings. And the ecocentric perception on relationship among human beings attempts to preserve environment by overcoming rule structure among them. The ecocentric perception on relationship between human beings and spirituality is to set life goals to achieve spirituality rather than to pursue material life. Second, Native North Americans have a holistic world view that human beings and nature are an inseparable one through the symbol of 'the Sacred Circle'. They also lived simple lives which satisfies vital needs instead of pursuing material lives in terms of the perception on relationship among human beings. When it comes to the perception on relationship between human beings and spirituality, they feel sacredness from all things in daily life and want to have peaceful relationships with their own inside through spirituality toward 'Mother Earth'. Third, the ecocentrism of Native North Americans make suggestions that environmental education confirm again what roles of human beings are in ecosystem, and that it helps students develop ecological sensitivity by giving them many opportunities to go to field trips. Furthermore, environmental education helps them positively think about and actively choose simple life. In addition, it has to be designed to help students seek sacredness in daily life through ecological imagination. This study has values of newly organizing characteristics of each ecocentric idea by integrating it from complementary aspects, and pursuing direction of ecocentrism and its realistic possibility by analyzing the ecocentrism of Native North Americans as a model of ecological life.

• Journal of Korean Philosophical Society
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• v.147
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• pp.239-260
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• 2018

Is an artificial intelligence robot, a non-human beings newly emerging in the age of technology, a threat to human beings, or a mutual cooperation or ensemble with human beings? The desire to control nature through the use of the power of science and technology is manifested in the fear that humans can annihilate themselves. This study attempts to identify the problems of Cartesian epistemology underlying these questions and fears and to answer these questions based on Merleau - Ponty 's ontological ontology using the Ontology and Latour' s ontology and technological philosophy. The cogito derived from the Cartesian philosophy became the basis of the structure of dichotomous epistemology of 'subjectivity and objectivity' based on human - reason. In the human-centered world, all non-human beings were tools or controls for humans. The problem of the modern people is not only to get help from the natural scientific methods to control the nature including man, but also to think that scientific method is the only way to understand the world. In criticizing this, Merleau-Ponty shows that the body mediates between human beings and non-human beings, and provides a possible ontological basis for the ontology. Merleau - Ponty 's phenomenological methodology and ontology are newly developed by Simondon under the influence of phenomenological philosopher and phenomenology. The relationship between human beings and nonhuman beings by Simondon appears as an ensemble of human and technical objects or a mutual co - operation of human and technical objects. In particular, Latour goes a step further in Simondon and defines all the bodies living in the world as actor-network theory, denying the core concept of modernity. Merleau - Ponty 's phenomenological view can be a new possible basis for the philosophical discussion of the technological age. We will see that the problem itself can be solved by shifting modern fear to a phenomenological attitude.

• Cartoon and Animation Studies
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• s.49
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• pp.113-142
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• 2017

Mamoru Hosoda's (2015) depicts the adventure with which a physically and psychologically isolated boy is growing through a 'Relationship' with surrounding beings. This paper intends to reveal the essence of 'Relationships' and 'True Growth' that the director presents to us. In the film, a boy's adventure is centered on two worlds (the human world and the beast world). Here, the human world refers to a civilized society, and the beast world 'Naturalness' as the inner nature of a human being. The human world and the beast world in the mirror-relationship with the human world were originally a world, and the inside and the outside of the place for all existing things were connected in one. Human beings were never superior to the surrounding beings, but all beings were equal in relationship. The way of thinking in that age is called 'Symmetrical Thinking.' But as human beings opened the road to self-centered civilization, they eliminated 'Nature' inside themselves. As a result, the two worlds (human beings and nature, or the human world and the beast world) were eventually separated. This destroyed not only the human-nature relationship but also the human-to-human relationship, which is one of the characteristics of the civilized society where we currently live. Through the boy's question, "Who am I?", the director suggests to us that the inner nature of a human being as a natural being should be reinstated. This means that a human being restores the "relationship" with all beings (other beings) surrounding himself or herself, which is the only alternative to overcome various violences of the civilized society that we have created. The full growth of a human being is achieved at this point. In this way, offers a reflection on the human civilization and society, and questions the possibility of coexistence with other beings, through cosmic thinking (symmetrical thinking) that we have lost. In this respect, it is a text presented as a 'Model of Maturity' for an immature human society.

• Sijohaknonchong
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• v.22
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• pp.173-194
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• 2005

Studying on the history of korean ancient poetry, we come in contact with a series of verses which 'Jejisarim's Kangho Shijo'. In the 16th century are the representative works among them. Sarim were involved in the domestic discords so that they brought about severe party strifes after all. 'Jejisarim's Kangho Shijo' profoundly dealt with the various problems concerning nature and human beings. Lee, Hyunbo and Lee, Whang are closely related with the philosophical attitudes of Confucianism. After this, Kyun, Homun and Jang, Kyungse can be largely summarized as the dual theory of reason and spirit. From the standpoint of natural principles, the epistmology of Confucianism. the theory of reason has characterized by ideality and reality. It can be said that the problem of harmonizing and uniting nature with human beings was solved in the unity of space and man. 'Jejisarim's Kangho Shijo' in the 16th century prominently express not only the courses of character cultivation but also the pride and close relationship between nature and human beings. We can say that 'Jejisarim's Kangho Shijo' in the 16th century are divided into both types of the conservative idealism and the reformative realism in the Jejisarim. Kangho Ship. the epistmology of Confucianism nature and human beings. ideality and reality political status and that such ships can be separated into types ideality and reality in the philosophical context.

• Journal of Fashion Business
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• v.6 no.6
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• pp.56-67
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• 2002

Fashion designs reflect the trend of the times embedded within the cultural structures of eastern and western civilizations as well as the traditional styles. However, the motives in fashion designs fundamentally come from human beings' willingness for creation through deep understand of nature or using symbolism and artificial esthetic appreciation. Mankind has expressed their willingness for creation through speculation not with the attitude of conquering nature but by acknowledging the flow between their lives and nature. The purpose of this paper is to investigate human beings' transcendental and embracing attitude toward the natural environment and the human environment in fashion design. In natural environment factors, sublimity toward nature's marvelous powers and the transcending state of mind within happiness and delight or the extreme fear or unavoidable coerciveness and the consequential daunting feelings and smallness, and sorrow all stimulate the will of mental speculation and cause a transcending sublimity. A sublime state of mind does not exist in a superficial framework of enjoyment. It is rather an act of transcendence and embracement residing in a sublime object and leading man's spirit into a state of philosophical thought. Also, in man-made Environment factors, we found from magnanimity we were ability to see the true nature of an era's culture.

• Proceedings of the Korea Inteligent Information System Society Conference
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• 2001.01a
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• pp.265-271
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• 2001

It is highly for the research in artificial intelligence area to be able to manage knowledge as human beings do. One of the fantastic natures that human knowledge management systems have is being active. Human beings actively manage their knowledge, solve conflicts and make inference. It makes a major difference from artificial intelligent systems. This paper focuses on the discussion of the features of that human knowledge systems, which underlies the active nature. With the features extracted, further research can be done to construct a suitable infrastructure to facilitate these features to build a man-made active knowledge management system. This paper proposed 10 features that human beings follow to maintain their knowledge. We believe it will advance the evolution of active knowledge management systems by realizing these features with suitable knowledge representation/decision models and software agent technology.

• Journal of Korean Philosophical Society
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• v.131
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• pp.165-197
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• 2014

In this paper, I investigate on the human nature in philosophy of Wang Yang-Ming and Buddhism from a Kantian point of view. The core argument of the philosophy of Wang Yang-Ming, Buddhism and Kant is that all human beings have the pure abilities a priori to overcome themselves, to realize their own potentialities. This is called immanent transcendence. At this time human beings can be free. Kant, Wang Yang-Ming and Buddhism claim that all human beings themselves will overcome their desires from their mind and body through the immanent transcendence, reflection and contemplation on their own. When we give up the external knowledges, throw away obsessions with the selfish desires and go back to our inside, we can see our original nature. To have an insight into this inner nature, to respect the moral law a priori, this is to overcome the ourselves, and to be a Grate Man(聖人) and a Buddha. This way is the only way to be a Grate Man and a Buddha. The main proposition of Wang Yang-Ming's philosophy is expressed 'There are no things without mind.'(心外無物) The core of Kant's transcendental philosophy is called the Copernican Revolution by himself. Copernican Revolution means the transition from the object-centered epistemology to the subject-centered epistemology. 'Innate Knowing'(良知) and 'Perform Innate Knowing'(致良知), 'All human beings have the mind of Buddha'(一切衆生悉有佛性) contain the apriority, immanence of Moral Law. In this respect, the theory of Innate Knowing in Wang Yang-Ming and mind of Buddha in Buddhism, pure Moral Law in Kant has the same structure grounded in subjectivity. Even if we have the mind of Buddha, innate Knowing, moral law a priori, the reason why we don't know our original nature is that we fall into the obsessions with selfish desires, and that we have inclination to external interests. So the moment you see our original nature, ordinary people themselves turn into a Buddha. These changes and transitions are immanent transcendence. All human beings have the ability to do this changes and transitions. Buddha does not exist outside of us, but it exists with our reflections on our human nature. Buddha can not existed without our insight into the our innate Ego. Where there is our original nature, there is a Buddha. So Buddha is called the another name of the original figure of human beings.