Journal of the Korean Institute of Landscape Architecture
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v.21
no.1
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pp.13-30
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1993
The purpose of this study was to present data to the landscape planning and design through analyzing correlation between visual preference of users and nonusers and the landscape of hole in golf couses. Stimulus objects were selected from the 18 holes in Tae-gu Country Club. Preference value was judged through photo simulation by 35 subjects photographed at Tee and Interpoint (IPI, IP2), and classified into three landscape types and nine landscape components from photo analysis by researcher. For test of difference between groups toward each stimulus, t-test was used, and Duncantest, Correlation analysis for finding out correlation between preference degree and the landscape of each hole. The results of this study were as follows: As a result of analysis of preference value between groups for each hole, it has been shown that there was scarcely difference with each other. Form the relation between preference degree and spacial structure of hole, the holes making up a superior preference group have been shown that the greater part of the holes had a downward slope or a gentle slope mostly and then a visible ratio of fairway was high, and had diversified scenery by a lotus pond, a solitary planting tree, the roll of a fairway, facilities for convenience, etc. The holes making up a low-ranking preference group have been shown that the greater part of the holes had upward slope or a similar slope to it and had characteries of the bad condition of lawn, the nearby factories and odors, the monotonous scenery of a fairway, an unreasonable mixing of holes, etc. From the relation between preference degree and landscape components forming hole, it has been shown that the preference degree between users and nonusers had positive correlation to the occupied ratio of space of landscape components at Tee and Approach. At Tee, it has been shown that the preference degree of two groups were related with a lawn surface of fairway negatively, a lotus pond, a sky positively, and the preference degree of nonusers was related with iron-top for electric transmission positively. At Approach, it has been shown that the preference degree of two groups were related with iron-top for electric transmission negatively, and the preference degree of nonusers was related with a building positively. From the relation between preference degree group to each hole and the occupied ratio of space of landscape types, it has been shown that the constituent ratio of a high-ranking group was 1:2.4:2.2 and a low-ranking group was 1:4.1:5.1 among vertical type, horizontal type and background at Tee, but the constituent ratio of space of a high-ranking group was similar to a low-ranking group at Approach.
This study was attempted to determine the major weed species occurring in Korean turfgrass, Zoysia japonica Steud. and to evaluate the most effective means for controlling them. More or less 40 weed species were determined to occur in Korean turfgrass. In terms of quantity and frequency of occurrence, Trifolium repens L., Digitaria sanguinalis (L.) Scop., Draba nemorosa var. hebecarpa Lindbl, Erigeron canadensis L., and Cyperus amuricus Max were observed to be the major weeds. Simpson's index, 0.306 was obtained to be the major weeds. Simpson's index, 0.306 was obtained in the golf course, Jinryang, Gyungsan-gun, meaning that no specific weed species were dominant, but in Kyungpook National University campus, Trifolium repense L. was a single dominant species, indicating Simpson's index, 0.776. The most effective herbicides to control Trifolium repense L. and other broad leaf weeds were MCPP [2-(2-methyl-4-chlorophenoxy) propionic acid), followed by 2,4-D (2,4-dichlolophenoxy acetic acid). Increased rates of both herbicides increased markedly their effectivity against weeds, with very slight injury against turfgrass. MCPP at 2.8 kg(a.i.)/ha gave excellent control without any injury and 2,4-D at 1.0 kg(a.i.)/ha.
The purpose of this study is to pay attention to the expression of good and evil which has Been significantly developed out of the existing dichotomous good and evil in animation films and to identify for them. Even though 3D animation films provides us with a sense of realistic existence due to surprising technical powers, the stories contained in such films tend to remain in the limit of family films. However, recently, some films have been presented beyond such limit with a scenario that makes people introspect their inner side. Among them, this study considered the expression of good and evil of , which extended the meaning of didactic morality into the dimension of 'Philosophy of Dionysian yes', as significant for research purpose. More specifically, this study looked at and discussed this film in more details in the aspect of focusing on the value of good and evil for eliminating the boundary of the existing perspective and pursuing positive overcoming. The frame of the concept for discussion used the philosophical statements of Kant and Hegel as well as Nietzsche who explained the meaning of good and evil with Dionysian view. As to the method of research, this study attempted to understand the theoretically related concepts and discuss the meaning, along with the presentation of examples, by inputting such meaning into the expression of good and evil presented in the film. This study has the implication in identifying that an animation film, as a virtual world, plays a role of opening a new prospect for conversion of thought in our real world and expecting a future progress.
In this paper, I chose one of various agenda for life in a philosophical film world view and explored the core of dialectical relation between free will and responsibility. Freedom and responsibility, Existential and inferiority, etc, The conflict of humanity on the crisis of faith have been A comparative study based on the discussions of East Asian religious philosophy and Western philosophy. Including compare the three commonalities and differences with Jean Paul Sartre's 'subjectivity ideology due to the existence of free will' on existentialism in contemporary Western philosophy and The theory of the 'moral autonomy originating in the good will' of the Enlightenment philosopher Immanuel Kant and Concept of 'consciousness' of the life essence of Keiji Nishitani Based on the analysis of the film. In addition, the problem of free will in the viewpoint of nature, along with the individual's point of view, is comprehensively supplemented by the idea of the "nothingness" of the philosopher Zhuang Zhou. A selection of the Polish film Dekalog: Eight and make a basic conclusion of the final by argumentation and analysis as a case of the dialectical relation between the free will and responsibility.
The main aim of this paper is to show why justice is based on convention, not nature, in David Hume. Most philosopher, since Aristotle, have considered justice in relation to distribution. This understanding of justice continues up to modern times, and is handled especially in relation to ownership or private property in modern times. In modern times, private property is regarded as an absolute right that should not be violated in any case. Hume identifies this private property with justice. The absolute inviolability of private property is equivalent to never violate to justice. Hume is concerned with the question of where this justice originate. In other words, Hume is not concerned with the Kantian justification of justice, but rather with the psychological discussion of the genesis process of the idea of justice. Hume's answer is that "social utility" is its origin. Public societies are necessary conditions for human being. In other words, if public societies do not exist, humans can not exist. How then can a public society, which is a prerequisite for human being, exist or can be maintained? According to Hume, it is maintained by means of justice. So where is the ground for justice? Hume argues that the basis of justice is not nature, but human conventions. Man accepts justice tacitly and by doing so man can maintains his being. This is a rough insight of Hume. Hume uses a wide variety of concepts to carry out his argument. In this paper, we focus on how the idea of justice in human mind, based on these various concepts presented by Hume, is formed.
It can be said that Scheler's theory of perception is the theory of drive-conditioned perception, in more detail the theory of drive-motoric conditions of perception. Scheler tells us that Immanuel Kant and Ernst Mach were mistaken in their assumption that sensations are purely receptive and primary in all experience. He claims that sensations are not primary but subsequent to a subliminal attention of vital drives(called 'Vor-Liebe und Vor-Interesse' by him). And because sense perception cannot take place without a vital energy of drives that account for the ongoing activity of perception, no object can be perceived unless it stimulates movement in an organism which exercises a count-movement against objects and thereby resisting objects. According to Scheler, an order of foundation such as the preexistence of images prior to perception; the priority of perception with regard to functions of senses; the priority of sense functions with regard to sensations has to be kept in mind. And it has to be kept in mind that the essence of life is pre-empirical, is pure becoming(Werden) and unbecoming(Entwerden), a process in which its two empirical sides are not yet separated. Then it is easy to see that perception is conditioned by vital drives. The drive-conditioned theory of perception is also supported by the fact that the motility of an organism determines its sensory apparatus, an organism has an alphabet of senses that can serve as signs of luring and noticing objects that are meaningful for its drive-motoric behavior. For example a lizard remains undisturbed by a gun shot but runs away from the slightest noise in the grass.
In order to concludes that human being is in the making, not a being already perfectly made, this paper goes through four steps. The first step raises a question that human being is only a being of reason. The Kant's assertion that human being has a moral capacity of 'good will' seems to be distorted portrait of human being. The second step calls into a question that human being can obey universal moral laws. Any universal moral law can't be obeyed by moral agent, because he can't exclude his external situations which are ceaselessly changing. Nevertheless imperatives of reason which require to obey the universal moral laws seems to be a 'unfortunate legacy' to human being. The third step demonstrates that imperatives of reason are originated from dualism which have dichotomize "mind vs. body" as "internal capacity vs. external situation". According to dualism, imperatives of reason require internal capacity to exclude emotions or desires which are sensitive to external influences. The fourth step discusses that interacting of inner and outer is to be necessary for human being. Then, reason is to be really in one glove with emotions which are beginning form externals, otherwise reason can't stop being powerless to any external situation. Concludingly any human being is to be processing to a new being, not situating any extreme antagonism of "reason vs. emotion". Because of emotional human animal, not a perfect god, humans being is in the ceaseless process into the making a new self.
Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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v.9
no.2
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pp.481-491
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2019
The wall paintings of the Afrasiab Palace in Samarkand, Uzbekistan, located at the center of the Silk Road where the culture of the East and the West crossed from ancient times to the Middle Ages, have been unearthed in 1960s and attracted attention from academia. In particular, two characters wearing a Korean ancient hat (Jougwan), who were considered to be ancient Korean, were found in the western wall. The wall depicted the Coronation of King Barfuman of Sogdiana Kingdom in 7th century. It is being used as an important feed for studying the international situation and cultural characteristics at that time. This mural, which is now in the Historical Museum of Afrasiab, contain four different paintings at each side, and has its own cultural characteristics and elements. Nevertheless, there has been no development of storytelling and cultural contents using it. The purpose of this study is to find out how to develop and utilize cultural contents and characters based on the paintings of west wall of Afrasiab palace. To this end, we visited the museum and investigated the mural as well as surveyed many academic materials.
This study aims to apply Hannah Arendt's concept of 'collective responsibility' to the Christian education on environmental issues around the world, focusing on climate change. This study prepares the concept of 'collective responsibility' and the concept of 'collective guilt' and emphasizes the fact that the current climate change problem should be seen as a political task rather than a task of personal ethics. According to Arendt's theory, Christian education activities applying 'collective responsibility' for climate change can become action. This study has four suggestions for Christian learning to understand and recognize climate change. First, presenting and justifying the anxiety and anger toward climate change in the classroom. Second, transcending self-interest (egocentrism) through "Common Sense (enlarged mentality)" in Kantian terms. Third, building education communities through 'citizen participatory education,' running communication, and conversation. Fourth, encouraging experience and practice in every education community with "faith expressing itself through love (Gal 5:6)." Then, to be sure, this refers to not only love of neighbor in Christianity but also political friendship (philia politikē). The academic significance of this study is that it is the first interdisciplinary research paper in Korea which dealt with Arendt's political theory in relation to Christian education. Although it claims to be a theoretical work that applies Arendt's political theory from a systematic theological perspective to Christian education, the author is proud that it is accompanied by practical elements that can be actualized in the education field.
The uncodifiability thesis in anti-theory argument is the typical claim for the impossibility of ethical theorizing. Based on this thesis reflecting particularism strongly, contemporary anti-theorists in ethics argue that individual decisions in particular situations cannot be codified into moral principles. The uncodifiability thesis needs to be examined by the following two issues: a theoretical issue of whether the object of codification is moral practices or not; and a practical one of whether moral principles present the decision procedure of moral reasoning or not. The characteristics of practical reasoning show that the object of codification in ethics, as moral theorists insist, is not moral practices but morality itself. Also moral theorists, contrary to the criticisms of anti-theorists, insist that moral reasoning is comprised of not only moral principles but also moral judgments with contextual knowledge and moral wisdom. In brief, moral theorists make a persuasive response to the uncodifiability thesis when they do neither intend to codify moral practices into moral principles nor to deduce the moral reasoning from moral principles. For them moral judgments should be examined by the moral principles which present universal and idealistic morality.
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