• Journal of the Korean Institute of Landscape Architecture
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• v.52 no.4
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• pp.86-103
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• 2024

This study interprets the evolving ideologies of Singapore's urban environmental policies focusing on the meanings encapsulated within the notion of 'garden'. Through a comprehensive review of policy documents, legislative materials, development projects, government promotional materials, and organizational changes in each era, the study identifies three phases, each with distinct central themes. Commencing in the 1960s, the initial phase projected a meticulously controlled and managed cityscape using the notion of garden, which was epitomized by the slogan 'Garden City'. In this phase, garden was a representative concept that embodied the cleanliness and greenness of the city, and also served as a strategic rhetoric to effectively transfer the ideology of an exemplary picturesque city to the public. Subsequently, in the 1970s, the focus gradually shifted from individual green spaces and bodies of water towards a collective system which served as a foundational infrastructure of the city-nation. This evolution was reflected in the new slogan 'City in a Garden', where the garden is now not only summoned for its external appearance but also as an unified system which serves as the cornerstone of the city. Through these phases, the Singaporean government developed a scheme capable of integrated management of green spaces and water resources tailored to the scale and function of each. Building upon this foundation, the early 2000s saw the adoption of a new orientation focusing on sustainability and urban ecology, encapsulated in the revised slogan 'City in Nature'. For more than five decades, Singapore has demonstrated an adept utilization of the notion 'garden'. This scholarly examination underscores Singapore's journey in redefining urban landscapes through the strategic employment of the concept of garden in its urban environmental policies. By tracing the evolution of the garden concept across distinct phases, the study illuminates how the Singaporean government leveraged the garden's versatility: from an effective metaphor of aesthetic values to an integral component of its holistic urban system, and finally to a bridge between the urban and the natural.

• Korean Institute of Interior Design Journal
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• v.21 no.6
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• pp.224-232
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• 2012

Although evolution of construction materials brought about development of modern architecture, they caused destruction of the environment and pollution. This problem is not a new one in terms of ecological esthetics and materials of sustainable architecture in light of the Eastern view of nature and this idea became a background of this study. The basic concept is to try to find out their characteristics from a perspective of ecological esthetics in relation to traditional building materials that nature, architecture, and humans coexist and live with each other to balance. Based on ecological esthetics and precedent studies on materials of traditional architecture, we investigated connections, expressive methods and characteristics in traditional residential construction space. This attempt has meanings in that it can propose a new framework of forming various viewpoints and spatial perceptions in relation to esthetics and traditional construction materials. The current study examined the characteristics by dividing them into tangible and intangible elements based on expressive features of elements of nature. The characteristics found by this process are not simply notion of physical materials, but plays a key role aesthetically and ecologically. Nature and materials take circulation of the law of nature, regulate energy, increase efficiency and play a major role in an economic way. Nature in itself becomes natural alternative energy, and plays its role in an invisible fashion. It examined how expressive characteristics of construction materials are reflected through analyzing residential space and Korean traditional garden having relationships with Eastern viewpoint of nature in relation to Korean traditional construction materials from a perspective of ecological esthetics. Findings of the above study indicate that expressive characteristics of Korean traditional construction materials from a perspective of ecological esthetics are that nature, space, humans coexist and live together and they will provide a clue to an alternative to solve ecological and environmental problems modern society will have in the future. Through this process, it provided a possibility that traditional space and materials can be succeeded in creative and new ways, and it found out the way for nature, space, and humans to coexist and a possibility of ecological esthetics. It addition, it will provide a key base as an alternative of sustainable design of the future.

• Cartoon and Animation Studies
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• s.11
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• pp.153-167
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• 2007

This paper examined the immanent ideological bases in the transformation motif of animations, focusing on several leading animation works in which a human gets transformed into an animal, or vice versa, and also took a look at what meaning and function this transformation motif adds to their narrative. As a result of analyzing the animation texts centered on the transformation motif, transforming into an animal in is applied as a means for punishment. It shows the notion that the animals need men's care, that is, the anthropocentric point of view that the animals need to be overcome and conquered had a strong influence upon this work. However, in , a boy realizes that the animals(nature) are not the targets to conquer and learns to appreciate the principle of Mother Nature through the process of becoming a bear. By this description, this work shows deep reflection on nature and human being. Lastly, shows a desire to overpass the border to forbidden things, and describes the relationship between men and animals(nature) in a variety of perspectives. Furthermore, this study examined how the variety of attitudes toward the transformation targets is formed in each work.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.1
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• pp.39-60
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• 2021

This essay analyzes the meaning of "modern civilization" and the ways it relates to religion conceived as a "The Fellowship of Daesoon Truth (Daesoon Jinrihoe)." We take the expression "Fellowship of Truth" in the broadest sense as indicative of a human companionship with the true nature of the Real. We therefore understand the term to be practically equivalent with the concept of "religion" as connoting the ideas of bond, relationship, debt, and duty toward the Ultimate Reality, toward fellow human beings, and toward the cosmos in general. On this basis, our intent is to assess the nature and limits of the relationship between religion as a fellowship of the Truth and the tenets of modern civilization. Within this overarching perspective, the case of Daesoon Jinrihoe is particularly significant and fruitful for two sets of reasons. Firstly, this is so because Daesoon is typically branded a "new religious movement" open to modernity while it is also true that at least some of its representatives are wary of the negative implications of the modern world. Secondly, the significance of a study of Daesoon in light of the notion of religion as a "The Fellowship of the Truth" lies in that it asserts being rooted in tradition, which raises the question of its relationship with modernity.

• Journal of Educational Research in Mathematics
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• v.10 no.1
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• pp.57-72
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• 2000

In this paper, in order to explicate how mathematics education can contribute to humanity education, I enquired in which position mathematics occupy in Froebel's For this, I examined Froebel's theory of humanity education, his theory of mathematics education, and the applicational problem of his thoughts to nowaday education. Froebel's educational theory is based on the concept of the Divine Unity which is relevant to the notion of 'The Absolute' of Fichte, Schelling, Hegel. He claims that from inanimate objects to human being, all is subject to the eternal law, which is presided by God. So the world itself is the representation of this law of the Divine Unity and education consists in leading man to conscious and free representation of it. The revealing process of the inner law of the Divine Unity can be attained through the awareness of the divinity which resides in the self. And this process of self-consciousness is dialectical movement of the two opposites, i.e. 'inner' and 'outer' Froebel suggests that mathematics is the mediator between the inner and outer world, i.e. he suggests that since both human being and nature are the representations of the Divine Unity, mathematics is both the pure human spirits and the law of nature. Having such a role, mathematics becomes the main discipline in education. Though there are some criticism on Froebel's educational thoughts on mathematics discussed in this paper, it can provide a typical answer to the question about how mathematics education contributes to humanity education.

• Hwankyungkyoyuk
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• v.25 no.1
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• pp.105-116
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• 2012

The most necessary thing for education now, is an ecological approach to look at and be conscious of the uncertainty of nature and the structural contradiction of society. In brief, we need to make a judgment on what standard and value are required for a forming righteous relation between nature and human being, and include it in the notion of citizenship. Based on this point of view, this study extracted moral virtues, skills and agreement mechanisms of new citizenship from ecologism, environmental justice and the ecological community, and systematized them. From ecologism and environmental justice, virtues that are inner values to lead ecological citizen's act and skills as capabilities required for correcting environmental injustice, were derived. Then, workings of citizens in a community and directions of each society and education were considered from the ecological community as an utopia where ecological citizens ultimately aim for. As the result, the ecological sensitivity, freedom, creativity, a sense of justice, a sense of responsibility, caring were found to be moral virtues that ecological citizens have to have. Next, ecological thinking skills like systemic thinking, quantitative thinking and empathetic thinking, and principles of deliberation and perturbation as mechanisms to improve communication skill and environmental injustice which have been considered importantly as components of democratic citizenship, were selected as skills of ecological citizens.

• Journal of English Language & Literature
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• v.57 no.5
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• pp.701-725
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• 2011

This paper attempts to read "The Nightingale" as an experimental proponent of Lyrical Ballads of 1798, one that inaugurated British Romanticism. It is never accidental for this poem to come to replace "Lewti" at the last moment of publication and to be tied to the poetic principles manifested in the "Advertisement" of the 1798 volume. The speaker of this poem, for example, is an ordinary man, who presents himself as a friend and a loving father. Opting for conversational styles rather than blindly copying literary conceits, he even incorporates an evening episode he happens to recall into a legitimate subject matter. The notion of "conversation," which appears in the subtitle, offers a key to figuring out the ideal of poetic language, the figure of the poet, and compositional procedures Coleridge and Wordsworth proposed in their collaborative project. "The Nightingale" can be a dubious, if not totally failed, poetical journey to subverting an incidence of misnaming acts. He finally reaches the limits of poetic figuration in a process of textualizing nature. The leitmotif of "In nature there is nothing melancholy" testifies to the fact that the bird nightingale, which the narrator is hard at work to rename as a joyous bird, is nothing but a poetic metaphor. "The Nightingale" is more likely to be a revisional, regenerative performance based on the strategy of conversation than an embodiment of a daring novelty.

• Journal of Korean Philosophical Society
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• v.126
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• pp.133-158
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• 2013

The main aim of this paper is to show that Gadamer's notion of historical constraint of interpretation is an unsuccessful theoretical postulation. Gadamer tries to present the limits of knowledge and interpretation in terms of his notion of understanding as an event. According to Gadamer, interpretation is bound to be incomplete by nature, and this leads to the thesis of "the uncertainty of interpretation". Although Gadamer seems to make his case successfully against the objective and ahistorical frame of interpretation, his thesis of the uncertainty of interpretation inevitably brings up the fear of nihilistic relativism. To meet this problem, Gadamer offers a constraint of hermeneutic situation, which is derived from the historicity underlying all forms of our existence. Nevertheless, the notion of historicity as the essence of human life does not seem to explain successfully how the actual content of an interpretation is constrained. Drawing on the experientialist notion of 'the embodied understanding", I suggest that the working constraint of interpretations can be appropriately found in the commonality of human experience which is conspicuous at the bodily and physical level of experience. In sum, interpretations, as part of mental and abstract level of experience, arise out of the bodily and physical level of experience, and at the same time strongly constrained by it.

• 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.

• Architectural research
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• v.13 no.2
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• pp.23-30
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• 2011

Critical regionalism has been consistently influential in architecture since the 1980s. While acknowledging its contribution to the discipline of architecture, this article inquires into two co-related issues in critical regionalism as elaborated upon by Kenneth Frampton: critical subjectivity and identity. Regarding critical subjectivity, critical regionalism demands one to stand critical of both tradition and technological development. It assumes that one can locate herself in a neutral zone unshackled from both conditions so that she can make an unbiased judgment. This article criticizes this form of subjectivity by illuminating the situated nature of the subject in the continuity of tradition within which one always stands. The second issue is identity. Keeping the identity of a region through architecture is accepted as a rule in critical regionalism. However, how we shall understand the identity is unclear. This article introduces a notion of identity as rooted in the dialectics of opposites, and demonstrates it by referring to Le Corbusier's architecture and Tetsuro Watsuji's philosophy of climate. The objective of this series of inquiries is not to shake the validity of critical regionalism, but to renew and extend its significance for contemporary architecture.