• The Journal of Korean Philosophical History
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• no.36
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• pp.235-258
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• 2013

People say that dichotomous way of thought in the Occident separating human from nature resulted in ecological crisis. Furthermore, it is said that surmounting Occidental way of thought is necessary to heal ecological crisis, and ecological elements in Oriental traditional philosophy could be the alternative for changing anti-ecological disposition inherent in Occidental thought. Although so-called ecology did not exist in Oriental traditional philosophy, there is room for reviewing Oriental traditional philosophy in terms of ecological elements or ecological orientation. In modern society, however, the vitality and significance of ecological elements in Oriental traditional philosophy cannot be conclusively verified. On the other hand, Occidental thought regarded as the main culprit of environmental destruction may not contain anti-ecological contents. Therefore, this study critically reviews the possibility and significance of modern change of ecological thought in Oriental tradition by raising two questions, "Is Occidental view of nature anti-ecological?" and "Is Oriental view of nature ecological?"

• The Journal of Korean Philosophical History
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• no.30
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• pp.311-344
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• 2010

Over 100 years in Mainland China, the 'traditional' thought and culture have been transformed from 'the past must be sublated' to 'the heritage must be preserved.' Today, China hopes to deal with the negative effects of industrial development such as the gap between rich and poor, and the absence of common values etc. through the reconstruction of traditional thought and culture, especially that of Confucianism. The Chinese government superficially accepts Confucianism for the purpose of the social stabilization and ongoing economic development while they keep the Socialism as the nation's ideological system. In the private sectors, there is endeavoring move to make the Chinese traditional thought and culture global paralleled to their economic growth. There are also scholars who find the cultural unification and the spiritual comfort from the restoration of the traditional thought and culture. They, so called 'the critical successionists' or 'the cultural conservativists,' believe that the traditional thought and culture could play a role in the Chinese modernization, and the new understanding and interpretation of their tradition could provide an alternative for their future. In my view, we need a careful survey on the view of the critical successionists or the cultural conservativists who regard tradition and culture as a power (力量). With this, we are required to investigate our own problems through the new understanding of our traditional thought and culture.

• The Journal of Korean Philosophical History
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• no.58
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• pp.65-96
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• 2018

Modern and contemporary humanities and social sciences supported the freedom and abundance of people. Today, however, freedom and abundance do not support human dignity, and are not sustainable. Therefore, we must reflect again on the direction of today's life and civilization. As part of this project, this essay analyzes the modern and contemporary humanities and social sciences and examines the meaning of Korean traditional thoughts. The lines presented to us by Korean traditional thought can be summed up 'the Three Elements of the Universe(Heaven, Earth and Man)' and 'Perfect Harmony between the Soul and the Body' and 'true humanitarianism.' These lines can be a starting point to overcome the problems posed by the lines of freedom and abundance in two contexts : First, while the lines of freedom and abundance today were biased toward the elements of the Earth or the Body, the traditional Korean thoughts have been both elements of the Heaven and the Soul since the beginning, which can therefore serve as a true humanitarian. Second, the true humanitarian line is as much sustainable as it criticizes the uncontrolled freedom and abundance, and seeks the right moderation to become a man of dignity.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• Smart Media Journal
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• v.4 no.4
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• pp.101-110
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• 2015

Every nation and every people has its own tradition and culture that have uniquely developed throughout history. In due course, such tradition and culture form a design DNA serving as the fountainhead of various creative activities. This paper is basically a general investigation on the traditional cultural legacy focused on the unique design DNA characteristic of the Korean culture. In particular, presenting the examples of innovation and creativity in the Korean traditional design, it attempts to analyze them from the perspective of following criteria: efficiency, purposefulness, aesthetics, and simplicity. The analysis confirms the fact that design is one of the important culture content resulted from its interaction with history and culture, which includes the influences of neighboring countries and cultures.

• The Journal of Korean Philosophical History
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• no.30
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• pp.87-121
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• 2010

Soang excavates the idea of equality in our national indigenous thoughts and the theoretical structure of threefold egalitarianism in our traditional Confucianism. He also digests diverse Western thoughts and introduces some of them into his theory. At first sight, his theory looks like an assembly of diverse Western thoughts. However, he always justifies it with our traditions. Even if his theory and political position fails in his time, it gives us valuable instructions. First, if the failure of his political center position means an opening road toward Korean division, his political position must be a future guide for the reunification of Korean peninsula. Second, if the bi-polarization is a serious disease of our society, then his view of egalitarianism must be a efficient guide for curing our society. Third, as European Union shows us, the kingly view of world family is a feasible guide for realizing world peace in future.

• Agrochemical news magazine
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• v.20 no.3 s.150
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• pp.5-7
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• 1999

• Agrochemical news magazine
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• v.20 no.5 s.152
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• pp.5-7
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• 1999

• Proceedings of the Korea Water Resources Association Conference
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• 2010.05a
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• pp.1610-1614
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• 2010

최근 기후변화로 인한 우리나라 호우일수(80mm이상/일)의 증가, 강우강도의 증가에 따른 개별 홍수에 의한 재해규모가 증가하고 있는 현실에서 전통적인 빈도해석기법을 이용한 설계 강우량 산정과 적용에는 한계가 있다. 그러나 우리나라에서는 아직도 비정상성을 고려한 빈도해석기법이 표준화되어 있지 않고 있으며, 전통적인 빈도해석기법에 의존하여 실무에 활용되고 있는 실정이다. 따라서 본 연구에서는 기후변화에 따른 우리나라 강수 극치사상의 변동특성을 분석하고자 하였다. 연구 대상지역으로 기상청에서 운영하는 기상관측소 중에서 90년 이상의 장기 강수자료가 구축되어 있는 서울, 부산, 인천, 대구, 강릉, 목포 등 여섯 곳을 선정하였다. 선정된 6개 기상관측소의 강수자료를 이용하여, 비모수적 선형추세분석기법인 Mann-Kendall 검정을 수행하였다. 본 연구를 통하여 얻어진 결과는 우리나라의 전통적인 설계 강우량 산정기법 개선에 대한 필요성 인식과 설계 강우량 산정에 대한 새로운 접근방향 제시와 이에 따른 제도적 개선 요구에 대한 기초자료로 활용될 수 있을 것으로 판단된다.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.1
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• pp.120-130
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• 2009

This study focuses on the methodology of an ecological interpretation of Korean traditional landscapes through both life-oriented philosophy and traditional Korean philosophy which are similar to ecology. Also, useful tools for discovering an ecological technique of formation based on the ecological thoughts in ancestors' life are shown. Ecological key words as interpretative tools on the traditional landscape replaced ecological concepts in Korean culture and landscape. There are 'Bonsung(本性; the original nature)', 'Chungjeol(中絶; moderation)', 'Hyoyul(效率; efficiency)', 'Sangsaeng(相生; symbiosis)', 'Jasaeng(自生; self-generation)', 'Chunghwa(中和; neutralization)', 'Bangtong(旁通; communication)', and 'Byuntong(變通; variableness)'. For the case study, the concepts of 'spatial structure', 'constructive elements in the traditional gardens', and 'structural elements in the dwelling houses' were extracted from $\ulcorner$Imwonkyeongjeji$\lrcorner$ as an interpretative subject. As a result, Jeongon house, Jongtaek of Choi's family(the first incoming resident) showed us an ecological technique of formation by interpretation on the composing elements. Namely, they are natural dwelling houses in harmony with natural conditions and delicate relational styles. Five kinds of ecological characteristics were exposed. They are: 1. land use method following natural features('本性' '相生' '中和'), 2. physical and spatial elements in a body with nature('中絶' '相生' '中和'), 3. sustainable circulation system by recycling limited resources('效率' '自生' '旁通'), 4. use of natural materials based on the regional climate ('中絶' '效率' '自生') and 5. plane and structural decision by microclimate('效率' '自生' '變通'). Consequently, the dwelling houses and their traditional gardens aimed at the consuming space of the efficient resources by utilizing and circulating natural energy more than different types of the traditional spaces.