노자와 루소의 자연개념 분석

김수동 ( Soo Dong Kim ) 한국교육철학학회 2012 교육철학연구 Vol.34 No.2

Nature & natural education is the staple concept in contemporary educational philosophy. The purpose of this study is to compare the concepts of nature of Lao-tzu with that of Rousseau, to analyze and integrate them so as to clarify theories of natural education. Therefore this study was to research something in common and to make clear the difference for nature of Lao-tzu and Rousseau centering on『Taoteching(道德經)』&『Emile』. Especially integrated concepts of nature were resettled centrically. Based on those of nature, meanings of natural education could be remade inferences. This study was to discuss meanings and perspectives of subjective nature except those of objective nature. Nature of Lao-tzu and Rousseau is ideal, psychological, fundamental, and critical nature. Analytic method of this study was to select the approach of outline description as category that is tool of analysis. Nature as origin, nature as psychology, nature as goodness, and nature as inaction are four categories, which were extracted from classifications of Hasimodo(橋本), Guwabara(桑原武夫), Monroe, and Inhi Ahn(安仁熙).

王船山對宋儒朱子主張‘告子認氣爲性’之反省—─孟告之辯的詮釋

채가화 성균관대학교 유교문화연구소 2014 Journal of Confucian Philosophy and Culture Vol.0 No.21

告子與孟子對於人性的論辯一直是哲學史上的重要議題, 朱子對於孟告之辯的評論是, 孟子知性之爲理, 故爲正說;評論告子認氣爲性, 故不知性。然船山在哲學史上亦屬氣學之說。故船山對於氣說護航, 然船山學還是以孟子爲正, 故重新以氣學的方式, 對朱子的詮釋提出質疑;一方面認爲朱子視告子的認氣爲性之說是有誤的。因爲若真能懂氣, 則能懂性。然也並不因此即視告子爲正統, 一方面他亦指出告子之失, 失於只識氣之用, 而不識氣之體;另一方面, 認爲告子以具象物喻性, 則爲不知性。然孟子亦以物喻性, 而船山於此間, 如何折合孟子之喻爲正、而告子之喻不正, 乃本文所要處理的問題。最後船山視告子以情才爲性, 都是不知性, 而不能談到性之至善;因爲情、才可善可惡, 而不到性善之層次。吾人認爲船山與朱子對於氣的定義實有不同, 故於文中申論之。 The debate between Gaozi and Mencius on humanity has been an important issue in the intellectual history of Chinese Philosophy. Zhu Xi understands that Mencius correctly treated nature as li, whereas Gaozi incorrectly regarded qi as nature because he did not understand nature properly. On the other hand, the thought of Wang Chuan-shan belongs to the school of thought based on the theory of qi. Wang also understands that Mencius’s idea is correct, though he offers different understanding of the debate from the perspective of the theory of qi and questions Zhu Xi’s understanding. On the one hand, Wang thinks that Zhu Xi incorrectly understands that Gaozi regarded qi as nature, for he thinks that proper understanding of qi leads to proper understanding of nature. However, Wang also points out that Gaozi merely understood the function of qi, but he did not properly understand the underlying substance of qi. On the other hand, for Wang, Zhu Xi misunderstands that Gaozi understood nature metaphorically in terms of concrete objects in the world, so that he did not understand nature at all. However, Mencius in fact also understood nature metaphorically in terms of concrete objects in the actual world. For this reason, the question raised in this paper is on what basis Wang can think that Mencius’s metaphor is correct, whereas Gaozi’s metaphor is wrong. Finally, Wang suggests that Gaozi regarded affection as nature, and therefore he did not understand nature and could not suggest the highest goodness of nature. This paper suggests that Wang Chuan-shan and Zhu Xi define qi differently.

Nature in Captivity: Understanding Zoos as Hybridized Space of Nature and Culture

Heesun Chung 국토지리학회 2008 국토지리학회지 Vol.42 No.2

This paper explores the history of evolution of zoos and characteristics of their landscapes in order to demonstrate how the relationship between nature and culture have changed in the context of the modern thinking. Zoos are a tangible record of relationship between nature and human beings. This study takes the example of Seoul Grand Park to analyze its landscapes to fathom the meaning of zoos as cultural landscape. While human beings intended to recreate wild nature by establishing zoos, they represent man? interpretation of nature. Natural landscapes of zoos, in essence, are cultural, while in zoos which are constructed with artificial nature, the image of wild nature is sold and consumed. Contemporary zoological parks were established based on the idea of reason and the view of nature in the modern era, and the meanings of zoos have evolved with changing time characterized by progress in science and technology as well as environmental degradation. In the world of spectacles offered by theme parks, zoos present artificial mimicry of nature, a coveted object of human desire to observe and recreate nature. Understanding the relationship between nature and culture through zoos offers insights on the role and meaning of nature in the cultural aspect of human life. This research on zoos provides a chance to reflect on man-nature relationship or more accurately, ethical relationship between humanity and animals as this kind of self-reflection is vital to restoration of natural environment and ecosystems.

니체의 ‘자연’ 사유에 대한 소고

김주휘 한국니체학회 2011 니체연구 Vol.19 No.-

Recently there have been various attempts to infer the implications of Nietzschean thoughts on the environmental philosophy. In this regard, we would address such questions as what ‘nature’ is and what the relationship between nature and human civilization is in Nietzsche’s thought, and ask what we should turn to in order to infer the environmental implications of Nietzschean thought. Nietzsche suggests his own thesis of “ascend to nature” in contrast to Rousseau’s famous “return to nature.” From this we find that for Nietzsche nature and human civilization are not simple opposites. Rather, nature itself is considered as the source of the creative and productive forces which lead to human civilization. That is, nature itself involves the seeds of its own negation. In addition, Nietzsche attends to the violences which both of nature and its negation imply, while rejecting any idyllic notion of nature and humanity. Consideration of the violent nature and anti-nature leads Nietzsche to the suggestion of ‘beauty’as the highest goal of humanity, in which the simple opposition of nature and anti-nature is superceded for the higher combination of affirmation and negation. We propose that the ideal of beauty is what we should attend to for the environmental implications of Nietzschean thought. 근래에 니체의 사유로부터 환경 철학적 함의를 이끌어내려는 다양한 시도들이 행해지고 있다. 본 논문에서는 이러한 시도에 앞서 우선 니체에게서 ‘자연’은 어떻게 이해되고 있으며 인간과 문명, 그리고 자연의 관계는 어떠한지의 문제에 천착하고, 니체 사유의 환경 철학적 함의를 도출하기 위해 우리가 주목해야 하는 지점은 무엇인지를 제안해 본다. 우선 필자는 니체가 루소의 ‘자연으로 돌아가라’ 테제를 비판하면서 그것과 대비하여 ‘자연으로의 상승’ 테제를 주장한 데에 주목하고, 이로부터 니체에게서 자연과 문명은 단순한 대립이 아니라 연속성과 초월성의 이중적 관계를 갖고 있으며, 특히 니체가 자연을 창조적인 것으로, 문명 자체를 그로부터 산출할 수 있는 생산적인 자연으로 파악하고 있음을 강조한다. 또한 니체가 자연에 대해 목가적이고 이상적인 상을 갖는 대신, 오히려 자연의 폭력성과 파괴성에 주목하고 자연에 대한 어떠한 도덕화의 시도에도 반대한다는 점을 지적한다. 하지만 그러한 자연을 극복하고자 하는 시도들 역시 마찬가지로 폭력적일 수밖에 없다. 인간이 극복하고 넘어서야 하는 대상으로서의 자연이 하나의 야수라면, 그러한 자연을 부정하는 자로서의 인간 역시 또 하나의 야수인 상황에서, 필자는 니체가 아름다움에로의 상승을 요청하는 데에 주목하고, 이것이 니체에게서 환경 철학적 함의를 이끌어내기 위해 우리가 주목해야 하는 지점이라고 제안한다.

『나의 안토니아』의 자연과 노동 그리고 생태비평: 목가적 자연의 한계와 본질적 노동의 가능성

이준영 ( Jun Young Lee ) 미국소설학회 2012 미국소설 Vol.19 No.1

One of the unique features in Willa Cather`s My Antonia lies in its frequent dramatic portrayals and descriptions of nature, such as pastoral landscapes, changes of season, and agricultural scenery. Therefore, nature itself as the surrounding material and physical world has been regarded as one of the main characters including Antonia Shimerdas and Jim Burden in the novel. The dramatic representation of nature is mainly delivered from the eyes of Jim Burden, the sole narrator of the novel. However, it seems that the critical appraisal of rampant descriptions and portrayals of nature in My Antonia should be bound to beget dissatisfaction because Jim`s portrayals and descriptions of nature are contradictorily fragmented and dissociative without directionality and intrinsic interconnection presiding over themselves. In this article, the principal culprit of Jim`s problematic representation of nature is to be attributed to his pastoral recognition of nature rooted in the traditional dualism of nature and human beings. After the brief discussion about ecocritical evaluation of Cather`s works and ecocriticism itself as well, this paper attempts to analyse the portrayals and descriptions of nature in My Antonia. Thus the main objective of this article has a twofold nature: to criticize Jim`s dualism in his observative and separative attitude toward nature and to suggest a constructive way of overcoming the dualism. Unlike Jim, Antonia is an excellent worker who has performed intrinsic labor, which, as life activity, interconnects Antonia to nature dynamically. Therefore, this article concludes with an assertion that the intrinsic labor should be appreciated as a potential way of realizing man in nature and vice versa.

자연의 유물론과 생태 민주주의-칼 맑스(K.Marx) 『경제학-철학 초고』와 코로나 이후 새로운 삶의 양식을 중심으로-

이회진,김현 범한철학회 2020 汎韓哲學 Vol.98 No.3

The purpose of this article is to establish ecological democracy as a new mode of life in the post-corona age, based on the theses that “naturalism is humanism” and “realized humanism is naturalism” as appeared in Economic and Philosophic Manuscripts of 1844 by Karl Marx. Not only is man still entrapped by the instrumental view of nature from the late modern period, but he is also buried in the myth that all relationships come down to the equalization of capitalist exchange value. Faced with the corona pandemic, man creates a hierarchy based on the use-value of all living creatures that are unable to create capitalist relations of production, or in other words, exchange value. And it is according to this relative capacity to generate exchange value that he decides which life should be saved first. Man now find himself at a crossroads, as to whether to return to the old capitalism prior to the pandemic or to establish a new mode of life. Contemplating on a possible new mode of life for the post-corona period amidst the continuing pandemic is essentially equivalent to seeking new possibilities for a life after capitalism within the bounds of capitalism. But reflecting on a post-Corona age in the midst of the Corona age requires more than the historical anticipation of the advent of communism after the demise of capitalism. One should rather completely re-examine the relationship between nature and man and also that between men, which had been neglected in favor of a myth from the enlightenment era regarding the linear progression of history. To this end it will be attempted to reinterpret Marx’s “realized naturalism of man, humanism realized by nature”, that is, a complete unity of man with nature and a true resurrection of nature, employing the ideology of ecological democracy. This concept dictates that nature as man’s inorganic body and man as organic nature do not anymore serve the function of supporting the instrumental view of nature. Both are instead ideologies that regulate post-capitalist modes of life. Ecological democracy, which aims to restore the relationship between man and nature, is a constructive method of rejecting the view of nature from the late modern period, which reduces the earth - including nature in terms of its use-value, individuals, and states - to its mere exchange value. In this sense, ecological democracy is an alternative to restore the inter-relationship among all living beings on earth, recognizing the intrinsically distinct use-value in all of them. 이 글의 목적은 칼 맑스 『경제학-철학 초고』에 나타난 완성된 자연주의=인간주의, 완성된 인간주의=자연주의라는 테제를 중심으로 생태 민주주의를 탈코로나 이후의 새로운 삶의양식으로 정립하는 것이다. 코로나 시대의 인류는 여전히 근대적인 도구적 자연관에 사로잡혀 있을 뿐만 아니라, 모든 관계를 오로지 자본주의적 교환가치의 평등화라는 신화에 매몰돼 있다. 특히 코로나바이러스 앞에서 인류는 자본주의적 생산 관계, 즉 상품의 교환가치를생산하지 못하는 모든 생명체의 사용가치를 위계 질서화한 후, 교환가치의 생산 가능성의 정도에 따라 생명의 구원 순서를 정한다. 이 과정에서 인류는 코로나 이전의 자본주의로 회귀할 것인지 아니면 새로운 삶의 양식을 정립해야 하는지의 갈림길에 서 있다. 코로나 시대에 탈코로나 이후의 삶의 양식을 사유하는 것은 자본주의에서 자본주의 이후의 가능성을 모색하는 것과 같다. 그러나 코로나 시대에 탈코로나 시대를 사유하는 것은 자본주의 종말 이후에 공산주의가 도래할 것이라는 역사적 전망만으로는 충분하지 않다. 오히려 일직선적인 역사적 진보에 대한 계몽주의적 신화에 사로잡혀서 지금까지 소홀히 논의해왔던 자연과 인간, 인간과 인간의 관계를 전면적으로 재검토하는 것이 필요하다. 이를 위해 이 글은 칼 맑스의 “인간의 성취된 자연주의, 자연의 성취된 인간주의”, 즉 인간과 자연의 완전한 통일, 자연의 진정한 부활을 생태 민주주의 이념으로 재해석할 것을 제안한다. 이에 따르면 인간의 비유기적 몸으로서 자연과 유기적 자연으로서 인간은 더이상 인간의 도구적 자연관을 뒷받침하는 기능적 역할을 담당하지 않는다. 오히려 이 양자는 탈자본주의적 삶의 양식을 규제하는 이념이다. 특히 이 양자의 관계성 회복을 지향하는 생태민주주의는 사용가치로서 자연, 개별 인간, 국가를 포함한 지구의 가치를 교환가치로만 환원하는 근대적 자연관을 지양하는 구성적 방법이다. 따라서 생태 민주주의는 지구 내의 모든 생명체가 각각의 독특한 사용가치의 담지자라는 상호 관계성을 회복하는 대안이다.

한국인의 자연관 형성 배경과 그 특징에 대한 이론적 고찰

이유미 ( Yumi Lee ),손연아 ( Yeon-a Son ) 한국생물교육학회 2017 생물교육 Vol.45 No.1

Western Modern Science is the main stream of Science Education in Korea. However, real life and other subjects are effected by traditional view of nature. It is needed understanding students and teachers` view of nature to construct correct scientific concepts and not to separate from real life. Koreans` view of nature has formed in the impact of changeable climate, mountainous land, agricultural society and Buddhism and shamanism. It was difficult to resist the natural environment and the view of nature was formed which respect for nature and adapt themselves to the nature. In the agricultural society, heaven and earth were important. One year period of cyclic life made them believe that nature was not created but opened by itself, and that nature itself is harmonious. Human being is not a special existence but a part of nature, and, according to shamans` myth, man have evolved from worms. Nature is not only the real world but also utopia, and an exit from the difficulties of reality. The Traditional view of nature, which sees nature as a self-regulating system such as creature, can be applied to the learning of the biology and ecology. In science class, it is necessary to understand nature and human life not only from the viewpoint of modern science but also in a holistic way.

자연 유대감 측정 도구 Inclusion of Nature in Self(INS), Connectedness to Nature Scale(CNS), Nature Relatedness(NR)에 대한 비교 분석

김흥태,김현경,김혜진,서수진,황혜영 한국생물교육학회 2022 생물교육 Vol.50 No.4

The purpose of the study was to assess the nature connectedness of pre-service secondary school teachers using three scales including INS, CNS, and NR-6, and to investigate the relationships between their nature connectedness and pro-environmental variables including self- transcendence, ecological belief, ecological sensitivity, pro-nature behavior, and nature-related experiences. The results showed that INS was a little different from the other two scales and a close association between CNS and NR-6 were identified, but low variations between items and gender allowed NR-6 to be considered as a relatively more reliable scale for nature connectedness than INS and CNS. Moreover, the relationships between their nature connectedness and pro-environmental variables differed by gender, indicating that the moderating effects of gender could affect the relationships.

THE ROLE OF NATURE IN JOHN CLARE' S POETRY

Allen D, wIlliams 啓明專門大學 産業開發硏究所 2000 啓明硏究論叢 Vol.18 No.1

John Clare was thought for a short time during his life and career to be one of the great nature poets. Mistakenly though the reason for his popularity lie mostly in his upbringing and not in the value of his poetry, which though existing then as it does now, remained mostly unnoticed while overshadowed by the fashion of the time to view him as an oddity more than as a true poet. Now a resurgence is occurring and the poet's true worth and skill are being reassessed, In this paper I will discuss Clare and his objectives as seen through his nature poetry, termed by most as descriptive, but not limiting the scope to only those poems. Clare has a simple philosophy of nature and life and it is to be found after a manner in both the descriptive poems and those poems in which images of nature are used as objective correlative, I will show that to Clare nature is beautiful even in its smallest and most unassuming representatives. Also man is inextricably connected to nature and that same nature is eternal. The texts of the poems contained within this paper are mostly taken from the Selected Poems of John Clare edited by Geoffrey Grigson and the spellings and punctuation are those appearing in that volume. Clare as a poet remains true to nature. Never delving into the overly romantic exploitation of other poets. Clare's nature is pure and self-sufficient, surviving in spite of and not because of man. By remaining true to nature he remained true to himself as well. Clare struggled to live, yet never struggled to write, but like his beloved nature, his spirit far outlived his body's usefulness and capacity. Clare himself was a truly honest man and was not burdened by the mongrel laws on flattery s[sic] page.

자연친화교육 및 자연친화적 통합예술교육에 대한 유아교사의 인식

박선영,전유영 한국영유아교원교육학회 2013 유아교육학논집 Vol.17 No.3

본 연구는 자연친화교육 및 자연친화적 통합예술교육을 실행하는 데 있어 유아교사가 접근하고 있는 방식과 이에 대한 한계점 및 요구를 알아보는 데 목적을 두었다. 이를 위해 서울과 경기 지역의 유치원 교사 8명을 대상으로 심층면담을 실시하였고 이를 전사하고 범주화하여 분석하였다. 연구결과, 첫째, 자연친화교육과 자연친화적 통합예술교육활동의 접근방식에 대해 살펴보면 자연친화교육은 실외에서 이루어지는 산책, 바깥놀이, 현장학습과 실내에서 동식물 기르기 형태로 이루어지고 있다고 하였고, 자연친화적 통합예술교육에 대한 접근방식으로는 자연물을 활용한 조형활동 위주의 접근이 주로 이루어지고 음악이나 신체표현활동들도 일부 시도되고 있다고 밝혔다. 둘째, 자연친화교육과 자연친화적 통합예술교육활동의 한계점에 대해 살펴보면 교사들은 자연친화교육의 한계점으로 교사의 이해 및 부모의 인식 부족, 자연친화적 환경 및 관련 활동정보 부족, 수업 계획 및 운영의 어려움이라 밝혔고, 자연친화적 통합예술교육의 한계점으로는 교사의 이해부족, 수업 계획 및 운영의 어려움, 조형활동에 치우친 예술활동, 자연의 의미가 퇴색된 예술활동이라 밝혔다. 셋째, 자연친화교육 및 통합예술교육에 대한 요구에 대해 살펴보면, 자연친화교육에 대한 개선방안으로 일상에서 쉽게 실천할 수 있는 자연친화교육, 매체를 활용한 자연친화교육을 제시하였고, 자연친화적 통합예술교육에 대한 요구로는 자연친화적 통합예술교육에 대한 의미와 가치 교육이 필요하며 구체적인 자연친화적 통합예술활동 프로그램이 제공되어야 한다고 밝혔다. 본 연구에서 도출된 결과는 자연친화적 통합예술교육의 올바른 방향을 제시하는 데 기여할 것으로 생각된다. This study investigated how inservice preschool (kindergarten) teachers teach and what demands and difficulties are when they teach young children nature-friendly education and nature-integrated art education. For this study, we transcribed, categorized, and analyzed interviews with 8 kindergarten teachers. The results of this study were as follows: first, a nature-friendly education was composed of walking around the kindergarten, outdoor play, field trip, and growing plants and raising animals indoors. The nature-integrated art education usually consisted of fine arts with natural objects and partially music and physical expression. Second, the limitations of nature-friendly education that teachers recognized were short in teacher understanding, parent awareness, related activities, difficulty of instruction planning, and class operation. The limitations of nature-integrated art education that teachers recognized were the lack of teacher understanding, difficulties in instructional planning and operating class, and art activities sided(confusing..) fine arts and a lack of value of nature. Third, teacher requests about nature-friendly education were practical activities in daily life and available media. Their requests about nature-integrated art education were teacher education about meaning and value of that education and concrete natured integrated art education programs for young children. This program could be helpful for developing desirable nature-integrated art education programs.