山林과 哲學 : 韓國的 山林哲學의 定立을 위한 硏究

다국어 초록 (Multilingual Abstract)

The purpose of the present study is to establish Korean forest philosophy. The research background is the problems that threaten the survival of forest and humankind, such as climate change, air pollution and the outbreak of various epidemics, which are approached from the viewpoint of forest philosophy in this study. The research method employed in this study, referred to as ‘convergent critical methodology,’ was to collect data from humanities and social sciences, including philosophy, history, ethics and theology, and from applied natural sciences centered on forestry and ecology, and then to classify the data and criticize and converge based on philosophical principles. The ‘convergent critical methodology’ was developed for this study This article consists of the following chapters.
Chapter Ⅰ “Understanding of Forest” summarizes the functions and values of forest based on the traditional definition of ‘forest,’ revisiting the concept of forest in ‘the cultural history of forest and humans’ and ‘the forest being industrialized’ and discussing ‘the forest drawing ecological attention’ from an ecological standpoint. . However, we also discovered a movement to understand the essential aspects of the value of forest, rather than focusing on the phenomenological aspects, and the movement was an ecosystem centered approach to the nature. This approach is to view the whole ecosystem of forest as ‘life’, rather than trees that have material values as goods.
Like this, the human-centered viewpoint and the ecosystem-centered viewpoint are presented together.
Chapter Ⅱ “Nature and Life” reviews the concept of ‘nature’ in the modern history of Western philosophy. The mechanical view of the nature, represented by Descartes and Bacon, was based on the philosophical idea that the only humans have the mentality of thinking.
They understood the nature like a machine that runs on a given track according to the predetermined orders, or like a clock that endlessly moves until the spring unwinds fully. On the contrary, Schelling said that the nature is the same as humankind in terms of activity, except the way of presence, connecting the uniqueness of human reason with the nature. From a slightly different point of view, Hegel argued that the essence of human reason should be found in the nature, but he neglected the material aspects of the nature. Later, from the second half of the 18th century to the first half of the 19th century, romantic writers conducted a campaign to reconsider the illuminist view of the world, searching for novel environmental ethics. The biggest issue was to reject the view that the nature is a dead machine. They considered the nature as something that can communicate with humankind, and highlighted, among the different human capabilities, the capacity to communicate with the nature, such as emotions and imagination, rather than the analytical and rational capacity. Following the romanticism, some of the modern practitioners were discussed, including Thoreau, Muir and Thomas Berry, who took a theological point of view in the study of the earth’s ecosystem. They were all against the mechanical and determinist viewpoint of the nature from the modern Western philosophy, and they highlighted and practiced the ecological and environmental view of the nature. The question that rose from philosophy, literature and theology, “Can the human reason or mind be combined with the nature?’, was returned to the major premise of ‘Life,’ which led to the review of the understanding of the life in modern sciences. Jang Hoi-ik, who understood life with the concepts of ‘global life’ and ‘individual life,’ assumed local orders as the orders for living things, and then divided the local orders to simple local orders and catalytic local orders. Catalytic local orders continuously create other local orders, while simple local orders exist as they are without creating other local orders. In this way, Jang defined ‘individual life’ as individuals and ‘global life’ as the original life. The author defined the principle of the relationships among the local orders, individual life and global life as ‘vitality.’ The author here create the concept of ‘vitality,’ derived from the Latin word ‘Vitalitas,’ as the principle of the ecological nature, which is understood neither mechanically nor deterministically and which is not objectified Chapter Ⅲ “Future of Humans and Forest” discusses the threats to forest and the causes, and the forest-related policies in response to the global issue of climate change, focusing on the environment-friendly electric energy and wood biomass. Both of the policies were considered as requiring deeper studies before their enforcement. In addition, the bloom of invasive alien species was considered as a threat to forest.
Chapter Ⅳ “Forest Culture in Korea” discusses the forest culture of Korea or the characteristics of the forest in Korea, focused on the humanities and the historical forestry information. The philosophical approach to forest, based on the heart qualities and life of Koreans, was linked with the ‘Vitalitas.’ The mountains and forests have significantly influenced the mind and life of Koreas throughout the history, enhancing the enlightenment of Koreans. The ‘Vitalitas’ may be discovered in the harmony between forest and humankind and the harmony between the nature and humankind. The Bongsan Forest at Songgwangsa Temple was found to be a good example, showing the sustainable relationship between forest and humankind, in other words, the ‘Vitalitas.’ The following review of the roles and functions of forest from different genres of the forest culture, including theology, religion and philosophy, showed that forest has an ecological and aesthetic relationship with humans and is a life that is not different from humans, thus being connected with each other through ‘Vitalitas.’
Chapter Ⅴ “Forest and Philosophy” carefully summarize the Korean forest philosophy based on ‘Vitalitas.’ The current status of the forest in Korea was summarized. The basic methodology of this study, ‘convergent critical methodology,’ was used to clearly establish the concept of ‘Vitalitas’ with its elements collected from other disciplines. The concept of ‘Vitalitas’ was linked with the ‘wholeheartedness’ and ‘respect of the heaven’ specified in the Korean philosophy to establish Korean forest philosophy. The discussion showed that the restoration of ‘Vitalitas’ as the principle of the coexistence and harmony of Korean forest and humans is the way toward to sustainable coexistence of forest (the nature) and humans. It was emphasized that the restoration of ‘Vitalitas,’ which means the understanding of forest and humankind as equal existences, should be the basic philosophical ground of the 21st century Korean forestry.
Through the study on forest and philosophy, the author understands ‘Homo Sylvanus (human of forest philosophy)’ as a person who can see and reveal themselves through forest (nature), who can communicate with forest by means of their own philosophy, and who are mature enough to always seek sustainable coexistence with forest. Therefore, the author hope that Homo Sylvanus may play their roles to the fullest extent in taking an ecological and philosophical approach to and solve the current global issues, including climate change, global warming, air pollution and the outbreak of various epidemics. In fact, rather than being the lord of the creation, humans can have a significant impact on the orders of the ecosystem, and so they can enjoy a new ecological standing. Therefore, humans should strengthen their standing in the ecosystem based on the forest philosophy. This is the very state pursued by forest philosophy, which is the restoration of the relationship between forest and humans, and the ecosystem-centered world that is full of ‘Vitalitas.’ Finally, as a part of the R&D project for fulfilling the goals of the Sixth Basic Forest Plan of Korea (2018 to 2037), forest philosophy has been developed from forestry through the interdisciplinary collaborative studies, experiments, evaluations and application. The author hopes that forest philosophy is firmly established as a forestry-based natural philosophy for the 21th century and a future-oriented ecology and forestry-based human study

목차 (Table of Contents)

• 서론(序論) 1
• 1. 연구배경과 연구목적 1
• 2. 연구방법과 연구내용 10
• Ⅰ. 숲에 대한 이해 14
• 1. 숲(山林)의 정의 14
• 2. 숲의 기능과 가치 20
• 3. 숲에 대한 재인식 25
• Ⅱ. 장르별 숲에 대한 이해 33
• 1. 숲과 인류문화사 33
• 2. 숲과 신화 및 종교 37
• 3. 숲과 철학 49
• 4. 중국의 자연인식 유형 - 중국의 인식론 중심으로 63
• 5. 현대 인문학적 자연 이해 72
• 6. 현대과학의 자연 이해 - 장회익의 "생명" 개념 중심으로 83
• Ⅲ. 한국의 산림문화 88
• 1. 산림문화 정의 91
• 2. 한국산림문화의 특징 95
• 소결(小結) 131
• Ⅳ. 산림의 패러다임 변화 134
• 1. 산업, 농업, 임업에 의한 산림생태계 위협 134
• 2. 기후변화와 산림 136
• 3. 생태문화적 산림의 재인식 149
• Ⅴ. 한국적 산림철학 155
• 1. 한국의 산림 158
• 2. 산림의 철학적 접근 183
• 3. 한국적 산림철학과 제언 231
• 결론(結論) 248