• 한국산림과학회지
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• 제76권3호
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• pp.256-274
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• 1987

• 과학교육연구지
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• 제34권2호
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• pp.246-259
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• 2010

본 연구에서는 기독교를 믿는 예비 생물교사와 종교가 없는 예비 생물교사의 과학의 본성과 인간의 기원에 대한 관점의 비교를 통해 예비 생물교사의 교육시 중점을 두어야 될 부분을 제시하고자 하였다. 검사지는 과학의 본성(과학의 특징, 과학적 방법, 과학적 지식, 과학과 종교의 관련성)의 4개 영역에서 8개 문항, 인간의 기원(최초 생물의 기원, 인간의 기원, 인간의 도덕적 본성, 지구의 역사)의 4개 영역에서 6개 문항으로 총 14개의 문항으로 구성되었다. 과학의 본성에 대한 문항에서 객관적 평가가 가능한 6개 문항의 예비교사의 이해도는 59.7%였다. 낮은 이해도 항목으로 보아 과학적 방법의 일련의 과정, 즉 사실, 법칙, 가설, 이론의 이해에 문제가 있음을 나타내었다. 종교별로는 기독교를 믿는 예비교사와 종교가 없는 예비 교사 사이에 큰 차이가 없었다. 인간의 기원에 대한 6개 문항에 대해 과학적 진화 개념을 가진 예비교사의 비율은 49.6%였다. 기독교를 믿는 예비교사가 종교가 없는 예비교사에 비해 14% 정도 낮았다. 기독교를 믿는 예비 생물교사와 종교가 없는 예비 생물교사 간에 유의미한 차이가 나타난 문항은 진화와 창조 영역 중 창조론에 기초한 인간의 기원과 유신 진화론에 기초한 인간의 기원에 대한 문항이었다. 종교에 따라 유의미한 차이가 나타난 진화와 창조 영역의 결과를 통해 예비 생물교사의 인간의 기원에 대한 이해에 종교가 영향을 미치고 있다는 사실을 알 수 있었다. 예비 생물교사 교육프로그램 구성 시 법칙과 이론을 포함하는 과학적 지식의 이해 뿐만 아니라 전통주의 과학관과 상대주의 과학관에 대한 비교, 대조를 통하여 과학지식이 형성되고 변화되는 과정에 대한 이해를 높일 방법을 강구할 필요가 있다. 효과적인 진화교육을 위하여 예비 생물교사를 대상으로 진화론과 창조과학의 이해를 돕기 위한 적절한 교육프로그램이 필요함을 시사한다. 또한 효과적인 진화교육을 위하여 창조론을 믿는 학생이 갖기 쉬운 과학의 본성과 관련된 오개념을 강조할 필요가 있다.

• 한국철학논집
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• 제28호
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• pp.61-85
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• 2010

이 글은 도가·도교의 생명주체주의를 기초로 도교의 환경윤리를 고찰한다. 동아시아 전통사상 가운데 생명 개념을 가장 포괄적이고 심도 있게 발전시킨 것은 도교이다. 도교에서 모든 개체생명은 도성을 갖기 때문에 인간의 가치평가와 무관하게 내재적 가치를 갖는다. 그런데 도교에서 인간은 다른 개체생명과 달리 생명주체성을 갖는다. 도교에서 인간은 자신의 생명을 타율적 자연의 흐름에 맡기는 것이 아니라, 자기의식 아래 자율적으로 조정할 수 있는 주체적 능동적 존재이다. 자신의 요절과 장수는 하늘에 의해 결정되는 것이 아니라 개체자아의 의지에 따라 결정된다. 그런데 인간의 생명주체성은 두 가지 상이한 의미를 내포한다. 하나는 인간이 다른 개체생명을 자신의 불로장생의 도구로 이용할 수 있다는 것이고, 다른 하나는 인간이 우주생명의 내재적 가치 즉 각 개체생명간의 조화로움을 실현하는 주체라는 것이다. 그런데 도교는 우주생명의 조화로움을 상위가치로 본다. 따라서 개체생명으로서 인간의 가치 실현은 우주생명의 조화로운 질서 유지와 다른 개체생명의 가치 실현이 전제되어야 한다. 도교의 환경윤리는 생명중심주의가 아니다. 생명중심주의는 존재의 선과 생명의 목적론적 중심이라는 측면에서 인간과 다른 생명체를 동등하게 취급함으로써 인간이 해야 할 역할과 책임을 축소시킨다. 그러나 도교는 우주생명의 조화 실현에 대한 인간의 역할과 책임을 강조한다. 그러므로 도교의 환경윤리는 생명중심주의가 아니라 생명주체주의이다. 도교의 생명주체환경윤리는 인간이 다른 개체생명과의 관계에서 책임적 존재가 되어야할 것을 강조한다는 점에서 생태환경회복의 하나의 대안이 될 수 있다.

• 미술이론과 현장
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• 제13호
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• pp.157-184
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• 2012

This essay examines Jacques Callot's Les Grandes Mis$\grave{e}$res et Malheurs de la Guerre (1633) as a moral meditation on war as catastrophe. It also uses Callot's Miseries to reflect on the nature of catastrophe as such, particularly as "An event producing a subversion of the order or system of things." As such, catastrophe refers less to nature or the natural gone awry, than it does to the abnegation or suspension of moral aspects of human nature. More than a reflection on war as catastrophe, and catastrophe as fundamentally moral, Callot's Miseries are a timeless meditation on aspects of the human condition; or on human beings in what amounts to state of nature-as evidenced in times of disaster. Such reflection, again, does not by itself imply that all war-even when catastrophic-is unnecessary, let alone necessarily unjust. But it does suggest that artistic engagement with war understood as catastrophic, may yield insights into human nature that are as important to human self-understanding as those represented in artistic subject matter that is more quotidian.

• 대순사상논총
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• 제16권
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• pp.105-130
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• 2003

Religious Though includes desirable attitudes towards existence of human beings and the value of life. These can be considered as the viewpoint of human being in religions. Also, the recognition frame of human being should be focused on the desirable human formation. That is, human being should not be viewed by already established frames, but human beings should be regarded as the ones that by themselves can build their true figures through developing human nature with the self-awareness of existence and the effort for establishing an ideal character. Without the correct concept of a 'human model', it is impossible to shed light on what the process of the human formation is and how the human formation willbe established. A 'human model', that is the goal of such a formation, might show different aspects if considering the historical situations including the circumstance of individuals and society. However, no matter how different 'human model', which are dependent upon phenomenal problems, are considered, it might most likely fails to grasp a fundamental issue without a 'human model' based on the essential problem of human being. In this regards, it can be considered that a 'Perfect person' with including both fundamental ways and relations of existence is the one enabling to establish a true 'human model' and, I try to show its striking example, 'Injon' that is an ideal 'human model' of Daesoon Thought. Therefore, this paper will show the interpretation and understanding of human beings in Daesoon Thought, and examine what their meanings are.

• 복식문화연구
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• 제8권5호
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• pp.681-706
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• 2000

This study is intended to understand an implication system and significance in the current community which a body image symbolizes by correlating it with fashion that is on the rise as a principal issue in various fields. For this study, the symbolism of the body image was contemplated in terms of philosophy and art, and then on the basis of it, the symbolism of the body image shown in modern fashion design was analyzed through fashion works. The research results are as follows, 1. The manifestation of sex can be taken as the symbolism of the body image which is expressed in modern fashion design. Recently sexual chaos and vagueness such as homosexuality and bisexuality are expressed through a dress and its ornaments. Though displaying sexual characteristics of male and female as they are exposing a sign or a diagram, decorating a part of body or representing sex in garments, uncertain sex identity in modern society is manifested in dress and its ornaments. It is to deny absoluteness regarding sex and emphasize diversity indwelt in human beings, and after all it shows to pursue the human essence. 2. Another symbolism of the body image is body expression as the human race and an ethnic group. The discriminating situations and the restoration of their status appeared in modern fashion too. Moreover, their cultures and issues came to alter the aesthetic standard of body made from a view of the Western white supremacist. Hereupon, fashion trends like ethnic fashion, Orientalism and African look etc. appear according to this tendency, which represents race and national identity and in addition, which signifies to present transcendental human conception embracing alienated human conception. 3. The symbolism of the body image expressed in a body, and a dress and its ornaments as nature can be considered in terms of the concern on environmental contamination and the respect of echo system. Getting away from reigning over, developing and stamping down nature at their will, the human beings pursue unity with nature, which is described in fashion. They are stressing that natural materials and objects such as animal, plant and soil etc. should activily be introduced into fashion and humans are a communal fate group and should reframe their status in nature at last. 4. The body image shown in a body, a dress and its ornaments as technology is transformed and recreated by modern scientific techniques and medical science to show post human conception namely, forthcoming future human conception as a cyborg which loses individual identity. This presents a perfect future human conception with high level of preternatural power but after all, leaves us a task to seek the meaning of human existence in alienation caused by the loss of human identity and existence. In this manner, the moderns crave for perceiving the identity of a natural human being in the current thoughts tendency of the modern times such as postmodernism, post structuralism, deconstructionism, feminism and so on, which build discussions affecting the art and fashion worlds. The categories, like sexual characteristics indwelt in a human body, racial classifications, the natural environment surrounding human beings and development of science, bring out the importance of the internal and external meaning in today's fashion which a human body contains, and present sew human conception in the coming future society.

• 한국의류학회지
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• 제33권7호
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• pp.1128-1139
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• 2009

This study is on the works of Hussein Chalayan that is an expression of his idea and abstract concepts such as culture, history, time, space, nature, and humanity. The perspective of E. H. Gombrich is studied to understand the works of Chalayan who is the one of representative fashion designers in the present age. The 'schema and correction' process of E. H. Gombrich provides a suitable interpretation frame that considers the variety of works of art and the deconstruction of genre in the after 20th century. Hussein Chalayan attempts to combine clothes with other territories to show the spirit as materiality. He expresses the clothes that speaks the form of nature, symbolizes the combination of culture, visualizes time and space, and investigates the existence of human beings. Hussein Chalayan poses an endless question about the existence of human beings. He has put a question about the relationship of the human being and time, space, history, and nature. His trial to visualize the metaphysical conception of 'ego' and 'self' through his works makes him the representative designer of the 21st century.

• 대순사상논총
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• 제47집
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• pp.39-63
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• 2023

현대사회의 병리현상 중에서 매우 심각하게 문제를 야기하는 "중독(中毒)" 현상에 대한 도가철학적 해석과 해결 방안을 모색하는 것이 본고의 의도이다. 이를 위해 철학적 사유의 지평에서 중독을 관조는 법을 구명하였다. 질병은 고정불변의 실체를 지니는 존재자가 아니라 균형과 조화를 상실한 일종의 현상으로서 파악해야 한다. 이에 대한 치료는 해독약으로서의 약(藥)을 처방할 수 있다. 약 자체가 독약과 양약의 구분이 모호한 물질적 존재로서, 조화와 균형의 시각에서 약을 다루어야만 중독 현상의 해결에 유효할 수 있다. 중독 현상을 보는 도가철학의 관점은 만물의 개별자가 지니는 욕망의 일탈 또는 욕망의 과잉으로 빚어진 병리 현상이다. 개별자는 우주자연의 변화과정 속에 일시적으로 존재하는 과정적 존재일 뿐이다. 이런 도가적 세계관을 계승하는 유파로서의 한의철학이 있다. 도가적 한의철학의 지평에서 중독 현상은 마음의 조화와 균형을 잃는 것에서 온다. 해결의 방법도 마음의 혼란 상태[마(魔)]를 안정시키는 것에서 시작한다. 병리현상으로서의 중독은 실제로는 실체적 본질이 없다. 질병 현상은 삶의 어떤 계기나 인연에 의하여 조금씩 쌓여 견고하게 굳어진 일종의 일시적 현상일 뿐, 영원한 본질이 있는 악의 표상이 아니다. 이런 이치를 자각하는 순간 그런 병리현상에서 벗어날 수 있는 길이 열린다. 도가철학의 진단과 처방은 단호하다. 욕망의 일탈이 바로 병리현상을 일으킨다. 과유불급(過猶不及)이다. 과(過)와 불급(不及) 사이의 조화와 균형을 찾는 일이 중요하다. 그리하면 병리적 중독과 같은 모든 시름은 우주변화의 풍랑에 씻기어 간다.

• 한국실내디자인학회논문집
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• 제19권3호
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• pp.57-66
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• 2010

Currently, the nature and ecosystem's destruction by human beings and science is appearing as a serious problem. The possibility of ecological aesthetics is being sought as one of operations for new society in the contemporary society that the nature and ecosystem are getting attention, The present research aims to examine the characteristics and its expression method by setting the ecological aesthetics as an alternative of the future design. The history, meaning, mental image and image of Korean traditional Space forming the balance and harmony with the Nature, etc., which are important design concepts, were deduced as the beauty of emptiness, the beauty of a gap, the beauty of harmony and the beauty of changing and the beauty of simplicity as characteristics of experiencing space. If the deduced expression is examined through a case analysis of traditional housing, the characteristics trying to unite with the Nature while seeing ecology and aesthetics as one root, which the ecological aesthetics regarding as a root. The ecological arts based on the ecological aesthetics enters inside the universal life of human beings by examining the ecological and aesthetic characteristics appearing in Korean traditional Space, and the arts will move forward in a direction that its function and role link with maintenance of total ecosystem. The space application possibility and expression characteristics of ecological aesthetics should be continuously researched.

• 대순사상논총
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• 제26집
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• pp.183-214
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• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.