• Journal of the Korean Geographical Society
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• v.48 no.1
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• pp.128-150
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• 2013

This paper is to examine the interrelationship between morality (or ethics) and geography and education in terms of the moral and ethical dimension embedded moral turn in geography. Since the 1970s, the geography have morally turned with stressing realization of social relevance and justice through interest on moral issues such as the spatial inequality and human welfare in the world of difference. This moral turn in geography has formed the area of moral geography, and emphasized the ethics of care and responsibility of human and nature with warning of immoral geographies of others and nature in the world of difference with the recent trend of postmodernism. For morally careful geography teaching, it is now good time that geography educators need to think the moral turn in geography education. If geography education is willing to contribute to make a better world, it needs to reflect more morally on geography curriculum and instruction in terms of the ethics of care and responsibility.

• Journal of the Korean Geographical Society
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• v.50 no.1
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• pp.105-122
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• 2015

Military geography has been recognized a part of applied geography appeared in 1960s by the viewpoint applying geographical science technology and knowledge for war. But the contribution for war accompanying violence caused negative recognition in moral viewpoint and led stagnation of military geography's study. Therefore this paper has researched a method improving the role of military geography as a part of applied geography and considered the essential meaning of the military geography's role in the relationship between war and military sciences. Based on this consideration, this paper proposed a research direction necessary for the role contributing human development beyond the viewpoint focusing contribution for war. The result of this study confirmed the characters of the military geography's elements have two attributes contributing for war victory or improving human life quality. Military geography has laid emphasis for usability to war contribution until now and caused unsatisfactoriness of morality. But military geography can complement this unsatisfactoriness by the extension of the role contributing human life quality. This study could examine the possibility doing the role contributing for both war and peace as a intact science.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.8 no.8
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• pp.793-803
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• 2018

Since Confucius presentied 'zhong-yong' and Zi Si wrote Zhong-Yong (The Doctring of the Mean), specially since Zhu Xi edited Zhong-Yong as one of Si-Shu (The Four Books) and interpreted it, zhong-yong was not only recognized as the extreme of morality but also as a significant category of Confucianism. The purpose of this paper is to clarify how Jeong Yak-Yong criticized Zhu Xi's interpretation of zhong-yong, and furthermore, to search how Jung Yak-yong explain the zhong-yong by tree concepts of 'grasp', 'moral behavior', and 'habit'. Zhu Xi interpreted zong as a measured absolute middle of two-side and a non-launched original nature. Interpreted yong as a common truth. Therefore he interpreted zhong-yong as a common truth of neither excessive nor enough. Accordingly, Zhu Xi's zhong-yong can be understood as absolute zhong-yong without human's reflection and moral behavior. But Jeong Yak-Yong interpreted zhong as the state of a man's very hard-concentrate and grasp of situation, and interpreted yong as the state of a man's very hard-effort moral behavior and it's habit. Therefore he explained zhong-yong as a habit of moral behavior through grasp.

• Journal of the Speleological Society of Korea
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• v.35 no.36
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• pp.54-71
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• 1993

동정굴의 행정적 위치는 강원도 영월군 서면 옹정리에 있다. 이 서면은 영월군의 남서부에 위치하며 동쪽은 영월군 북면, 남면과 인접하고 있으며, 서쪽과 북쪽은 영월군 주천면과 충청북도 제체군의 송학면과 인접하고 있다. 영서지방의 거점도시인 제천과 영월 중간지점에 위치하고 있다. 동정굴은 태백산맥 서사면인 영서지방에 위치하고 있는데, 평창강 북동쪽에 위치하는 해발 508m의 도덕산에서 남서쪽으로 뻗어 내려오는 능선의 사면과 남한강의 지류인 평창강이 만나는 하안급사면(하식애)에 위치한다. 동정굴의 수리적 위치는 동경 128$^{\circ}$21'6", 북위 37$^{\circ}$12'56"이다.(중략)

• Journal of the Korean association of regional geographers
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• v.20 no.4
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• pp.484-503
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• 2014

This study is to point out importance of narrative as a way of learning values and interests for learners. Thus, geography value instruction models with narrative was developed and applied to teaching model. The results are as follows: First, narrative is useful to value education. Because narrative includes the contextual information, leaners are able to make a moral decision in respect of socio-cultural approach and to reach more truthful and practical decision with empathic understanding. Second, comparing with an expository text, the narrative text is more interesting, understandable, and preferred. Third, Web of meaning, one of scaffolding skills, is helpful to expand the scope of learner's thinking and group activity. Fourth, learner's awareness toward the topic changes. However, it is required to develop a practical method for elaborate assessment tool and for learners' active participation.

• Journal of the Korean association of regional geographers
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• v.19 no.4
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• pp.764-774
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• 2013

In this study we reviewed how acid rain as the global environmental problems was dealt with geography textbooks from Korea and England. The results are as follows. First, unlike geography textbooks from England, the concept and criteria of acid rain are not explained exactly in Korea geography textbooks. Second, whereas the cause of acid rain was explained with natural and artificial factors in geography textbooks from England, in Korea the artificial factors only were explained. But if the artificial factors only will be introduced to students, they may misunderstand about the acid rain. Third, the results and policies of acid rain were provided in geography textbooks from Korea and England. But whereas they were deal with separately in Korea, in textbooks from England they were provided with their patterns and concrete cases. So it is necessary to provide the exact concept, results and processes of the global environmental problems structurally in geography textbooks. And it is necessary to provide the results and their policies of the global environmental problems with concrete cases for students' understanding and sympathy about them. If the concepts and causes of global environmental problems are not understood previously, it is possible to stimulate only the moral and ethical aspects too much when the results and policies of them is introduced in geography textbooks.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• Journal of the Korean Geographical Society
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• v.34 no.5
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• pp.449-472
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• 1999

본 논문은 맑스가 자본주의의 사회적 및 환경적 부정의를 비판하고 정의로운 사회 및 자연과의 관계를 위한 사회주의적 프로젝트를 제안했던 원칙들을 밝히고자 한다. 본 논문은 이러한 과정에서 비판적 생태학 일반 그리고 특히 환경정의 이론이 더욱 발전할 수 있는 기반을 도출하고자 한다. 본 논문은 제안된 몇 가지 중요한 점들은 다음과 같다. 첫째, 자본주의 사회 및 자연에 대한 맑스의 비판 그리고 사회주의 사회와 자연에 관한 그의 개념은 두가지 기본적인 정의 원리들, 즉 인간과 자연 간 관계에 관한 그의 생태적 개념화에서 도출될 수 있는‘필요’원칙과 ‘노동’원칙에 바탕을 두고 있다. 둘째, 도덕성의 이데올로기적 성격에 대한 그의 거부로 인해, 맑스는 자본주의 사회에 대한 비판으로 일관하면서 자본주의에서의 정의 이론을 발전시키지 않았지만, 반면 그는 사회주의 사회와 자연과의 관계에서 (환경)정의를 위한 이론적 기초를 제안했다. 그리고 끝으로 그의 환경정의에 관한 개념화는 단지 분배적 정의 패러다임으로만 이해되어서는 안되며, 그가 생산을 교환.분배 그리고 소비를 포함하는 유기적 전체로서 이해한 바와 같이 ‘생산적 정의’라고 부를 수 있는 것과 관련지어 이해되어야 한다.

• The Journal of Korean Philosophical History
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• no.57
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• pp.9-30
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• 2018

The paradigm of existence and recognition was changed in the context of modernity in Choi Han-gi's thought, in which the resource of all things and all affairs was not li but ki and li could be guessed from ki. And there are lis in the sphere of recognition as well as in that of existence in Choi Han-gi's thought, which might be different from traditional thought system such as Neo-Confutionism. li is called Yuhaenguili in his ontological theory and Chucheukuili as one epistemological part. At anyhow there are many lis, which may be approached as the meaning of mechanism, in his philosophy. Besides there are, not only ontologically but also epistemologically, energetic factors, named as Unhwaki, whch are generating, moving, changing and altering. In his Kihak as an ki categorical thought, above all one's experience is of importance. He believed moral act, for example the expose of saving mind that was called Cheukeunjisim by Mencius, could be derived from social experience or contact. And he thought that the recognition of moral act might be achieved by the action of mysterious energy names as sinki of the essence of mind. Like these aspects, all things and all ones have their active, movable, and changeable natures in the sphere of both existence and recognition in Choi Han-gi's thought. In this way he got out of the previous ideas and presented practical and modern way of life to us.

• The Journal of Korean Philosophical History
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• no.29
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• pp.231-253
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• 2010

Xiang-xiu(向秀) tried to find compromise between naturalness(自然) and Confucian ethical code(名敎), the individual consciousness and the group consciousness in the Wei-Jin(魏晋) dynasty. He made his views on the human nature through the revealing of desire and morality of human. Xinag-xiu considered that the human nature comes from the ultimate principle of the nature(自然之理), so it's possible to provide reasonable basis to the meaning of the 'desire' and 'morality'. Furthermore, the 'desire' is regarded as the driving force of human life through the reasonable cognition, at the same time he insisted that we should control our passions by sociality and the social norm. So in the view of Xiang-xiu, the human nature has two characteristics, such as the principal of the driving force of human life and the control of the base desires and the negative desires. It could be confirmed by his opinions about the following human's nature and sticking to our last in the his Zhuangzizhu( 莊子注). Through the perspective of the human nature, Xiang-xiu emphasized the unification of the unaffected human nature and morality(sociality), the desire and the social norm.