의미적 자연과 사실적 자연 -노자의 경우

정세근 ( Jeong Se-geun ) 한국동서철학회 2018 동서철학연구 Vol.0 No.88

이 글은 노자가 말하는 자연(自然)은 ‘자연스러움’을 가리키지 ‘외재대상으로서의 자연’이 아님을 전제한다. 노자에게서 자연은 ‘스스로 그러하다’라는 뜻일 뿐이다. 때로 ‘저절로’라고 말해도 좋다. 나는 나의 주인일 뿐, 나의 행동은 나의 결과물일 뿐, 나를 누구의 심부름꾼이나 복속자로 보지 말라. ‘스스로 그러함’의 발견은 정말로 위대하다. 모든 것의 원인이 나에게 있지 남에게 있지 않다는 선언이 노자철학의 핵심이다. 그래서 노자철학이 ‘자연의 철학’이 된다. 따라서 남이 나에게 이래라 저래라 해서는 안 된다. 그래서 노자철학이 ‘무위의 철학’이 된다. 나를 중심으로 보았을 때는 자연의 철학이며, 남을 중심으로 보았을 때는 무위의 철학이다. 자연은 명사화되면 안 된다. 자연은 대상도 명칭도 명사도 아니다. 자연은 상황이고 자세며 형용사다. 후대에 만물을 가리키게 된 것은 한마디로 퇴보이고 고착화가 아닐 수 없는 것이다. 자연이 자연스럽지 않고 자유스럽지 않게 되었다. 자연이 부자연하고 부자유하다면 그것은 더 이상 노자가 가리키는 자연이 아니다. 좁아진 자연은 자연이 아니라 인위에 가깝다. 넓혀가는 자연, 생각하는 자연, 뜻으로서의 자연이야말로 세계안에 당착되지 않는 자유로운 자연인 것이다. 자연은 자연세계가 아니다. 자연은 자연성이다. 자연은 나의 자연스러움이고 너의 자연스러움이며 우리의 자연스러움이다. 그런 점에서 오늘날의 용법으로는 자연은 자연성이라고 쓰는 편이 나을지도 모른다. 본성이라는 용어에 가장 가깝다. 그렇다면 노자의 자연은 도대체 무엇이란 말인가? 그것은 ‘뜻’이다. 그것은 이상적 의미다. 의미로서의 자연이 노자가 말하는 자연이다. 그런 점에서 자연은 하나의 설정이다. 누구도 만나보지 않은 의미로서의 자연이다. 그러나 누구도 그리워하고 아무도 벗어날 수 없는 전제(assumption)이자 가정(supposition)이다. 사람이라면 받아들일 수밖에 없는 선결조건(presupposition)이다. 나는 자연을 ‘사실적 자연’과 ‘의미적 자연’으로 구분할 것을 제안한다. ‘만들어지는 자연’(소산적 자연)과 ‘만드는 자연’(능산적 자연)이라는 스피노자의 분법에 따르면 사실적 자연은 소산의 그것이고, 의미적 자연은 능산의 그것이다. 그러나 여기에 신도 절대자도 개입하지 않는다. 사람이 만들지 않은 자연과 사람이 만드는 자연으로 나뉠 뿐이다. 사실적 자연은 자연 그대로의 생태계를 말한다. 그러나 의미적 자연은 사람들이 상상하고 희구하고 해석하는 이상 속의 자연이다. 사람은 사실적 자연 속에 살면서도 의미적 자연을 창출한다. 평화의 자연이나 순수의 자연을 비롯해서 도덕적 자연이나 미적 자연이 그것이다. 사랑스런 자연, 어머니 품 같은 자연, 거룩한 자연도 의미적 자연에 속한다. 자연성은 이처럼 철학적으로 진화하고 있다. This paper presupposes that Laozi’s nature does not denote a nature as an objective thing, but represents the nature of human beings. It could be a ‘naturality (naïvety)’. The original meaning of nature in the philosophy of Laozi is ‘Automatically Such’(ziran自然): “I am my master. My behavior is my result. Do not regard me as someone’s agency or subject.” Great was the discovery of Automatically Such. The declaration that “All reason of All is not in another, but in me”, is the kernel of Laozi’s thought. So his philosophy becomes ‘natural philosophy’ (ziran). Therefore one should not bother others about their life. So his philosophy becomes ‘nonactive philosophy’(wuwei 無 爲). According to I, it is a philosophy of nature. According to others, it is a philosophy of nonaction. This is a principle of nonactive nature (wuwei ziran). Nature (ziran) in Chinese must not be regarded as a noun. Nature is not an object, a name or a noun; but a situation, an attitude, and an adjective. After ages, nature has regrettably come to denote objective things (wanwu 萬物). It was a retrogression and adherence in the thinking of Laozi. Nature is not natural any more. The narrow meaning of nature is close to artificiality (human: ren人), and far from spontaneity (heaven: tian天), instead. Nature in the philosophy of Laozi is wide, considerable, and imaginable. It has an ideal meaning, and is not a wild fact. In this way, Nature is an assumption and supposition which somebody longs for and nobody escapes from. Mankind cannot help leaving this presupposition. I suggest that nature should be separated into ‘nature for a fact’ and ‘nature for a meaning’. Nature as a fact is a kind of circumstance, while Nature as a sense is an idea which people fancy, desire, and interpret. We are living in nature for a fact, however we can create nature for a meaning, for example: peaceful or innocent nature, and moral or aesthetic nature. Lovely nature, motherlike nature, and holy nature also belong to Nature as a sense.

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.

한국인의 자연관 형성 배경과 그 특징에 대한 이론적 고찰

이유미 ( Yumi Lee ),손연아 ( Yeon-a Son ) 韓國生物敎育學會 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.

NATURE AS EXTENDED-SELF: SACRED NATURE RELATIONSHIP AND IMPLICATIONS FOR RESPONSIBLE CONSUMPTION BEHAVIOR

Vimala Kunchamboo,Christina K. C. Lee,Jan Brace Govan 글로벌지식마케팅경영학회 2016 Global Marketing Conference Vol.2016 No.7

This article explores alternate ways to conceptualize self-nature relationship, that is, how nature in general, rather than specific nature places, become part of the extended self and how this influences responsible consumption. An ethnography, using participant observation, iterative in-depth interviews and photographs, was used to understand self-nature relationship and consumption behavior. The study was conducted in Malaysia using the English language as the medium of communication. The results suggest three levels of extended-self, reflecting the individual’s depth of relationship with nature; relational extended-self, encapsulated-self and assimilated-self. Nature as extended self, then, influences meanings attached to nature which results in different levels of attachment with nature; these are, functional, emotional, religious and spiritual attachment. When nature is perceived as separate from self, consumption behaviour is motivated by self-interest or self-preservation. As nature experiences are internalised, individuals begin to form emotional connections which initiates the process of self-extension whereby nature is progressively seen as part of the self. At the higher level, stronger affiliation with nature may result in religious or spiritual attachment, which motivates further assimilation of the self with nature and a sense of oneness with the broader universe promoting communal relationship and mutual gain. Our study contributes theoretically with the discovery of three dimensions of extended self and how extended self influences responsible consumption. Practically, these insights are valuable for public policy, social marketing and sustainability programs, for example, it highlights a possible solution to our unsustainable consumption behaviour which is, programs or activities which encourage our citizens to spend time with nature.

한국 자연시에 나타난 은유 연구

김현자(Kim Hyun-ja) 한국시학회 2007 한국시학연구 Vol.- No.20

Nature in Korean poetry from traditional poems to Modern ones is the most important subject for poets to speculate on. In traditional poems, Nature is the place where to live in seclusion and to train oneself mentally and morally, and also is shown as realization of its 'naturalness' standing above life and death. In Modern period, it represents the image of home, and as a cure for the violence of industrialization and urbanization, it reveals itself as various theses that are romantic, erotic, and even of anti-civilization. Notably, the poets from Chungnokpa (Chungnok school) to recent ecological poetry explore the questions about human existence, such as the limitation of human being, the feeling of emptiness, life and death, which are all compared with the eternity of Nature or Universe in poems. To these poets, Nature is a multi-faceted being, on one hand, to conform to the circulation of time, and on the other, to regenerate itself constantly. This kind of circular view of Nature is deeply related to the traditional, eastern way of thinking, and even to the poetic tradition that regards Nature as a sort of framework to investigate inner states of mind upon, as well as an ideal, spiritual space. Attaining the stage of poetic prominence, based on the traditional eastern viewpoint of Nature, Park, Mok-wol and Park, Yong-rae are poets from whose poems we can define some features of the Korean way of poetic awareness of Nature. To Park, Mok-wol, Nature is an object of speculation and the source of understanding. He contemplates Nature from a distance, which leads him to turn his thought inward and to long for "over-there" as a lonely observer. "Over-there" orientation is an attitude to show respect for Nature, although the poet does not converge with Nature nor intend to be identified with it, differently from the traditional Nature poets. Confronting "over-there" Nature in solitude, poetic-self dwells on the law of Nature, accepting it as an essence of life and transforming himself into a part of Nature. It is the role of metaphor that at this moment is played to connect the discontinuity of the natural world and the human world, to mediate heterogeneous semantic categories, mapping them newly constructed semantic domains. In other words, Mokwol's "following the law of Nature" lies in metamorphosing oneself freely, and it is the metaphor of transforming which enables poetic-self to step into a novel semantic world. Among other things, 'water' is the main image to transform itself and to make a journey following the law of Nature. Meanwhile, Park, Yong-rae composes poems about positive and joyful sentiments living in Nature, and intends to absorb himself into Nature, achieving the total identification with it. He uses some idiosyncratic words to picture a humble and simple life where people and Nature are in harmony. The comfort and composure which are brought by the harmony shows his positive way of life. It is also his positive attitude toward human life and Nature that brings the individuals to experience the process of decay or dissolution, to overcome their loneliness, and finally to advance into the unification with Nature. In his poems, there appear a lot of lonely and desolate places, which are later transformed into the beautiful and fantastic ones by his typical ritual of dissolution and by its basis, the metaphor of dreaming. And light and flowers are the central imagery motivating the metaphor. In sum, the attitudes of the two poets toward Nature are contrasting: 'confrontation in solitude' of Mo-kwol and 'positive dissolution' of Yong-rae. However, both of them are incessantly interested in Nature, ultimately aiming at making a compromise between the human solitary existence and the ideal nature. In this respect, their efforts can be regarded to be profoundly linked with the traditional view of Nature which seeks to the unification of human and Nature. Pursuing the expansions in quantity b

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.

자연보호 활동으로서 체육

송형석 한국체육철학회 2023 움직임의철학 : 한국체육철학회지 Vol.31 No.1

The purpose of this study is to prove that physical education can be interpreted as a nature conservation activity. Nature can be distinguished into external nature and internal nature. External nature refers to the natural environment surrounding humans, and internal nature refers to the physical and psychological domains inherent in humans and related to life activities. Human history is the process by which man has mastered his hostile external and internal natures. However, since modern times, humans have experienced that excessive domination of nature can become a boomerang to them, and they have come to recognize nature as an object to be protected. Existing discussions on nature conservation have mainly focused on the external nature (natural environment). This study interpreted physical education as an activity that restores the internal nature (especially the body and physical activity) suppressed in the process of becoming civilized. If physical education is a nature conservation activity, studies of physical education should take on the role of environmental studies. If existing environmental studies are studies of how to protect and preserve external nature, studies of physical education should be studies of how to protect and preserve internal nature. 이 연구의 목적은 체육이 자연보호 활동으로 해석될 수 있음을 입증하는 것이다. 자연은 외적 자연과 내적 자연으로 구별될 수 있다. 외적 자연은 인간을 둘러싸고 있는 자연환경을 뜻하고, 내적 자연은 인간에 내재하는, 생명 활동과 관련된 신체적 및 심리적 영역을 의미한다. 인간의 역사는 인간 적대적인 외적 및 내적 자연을 지배해나가는 과정이다. 그런데 근대 이후 인간은 자연의 과도한 지배가 자신에게 부메랑이 될 수 있음을 경험하고, 자연을 보호해야 할 대상으로 인식하게 된다. 자연보호에 관한 기존의 논의는 주로 외적 자연(자연환경)의 보호에 관한 내용에 집중해 왔다. 이 연구는 체육을 문명화과정에서 억압된 내적 자연(특히 신체와 신체활동)을 회복시켜나가는 활동으로 해석하였다. 만일 체육이 자연보호 활동이라면, 체육학은 환경학의 역할을 자청해야만 한다. 기존의 환경학이 외적 자연을 보호하고, 보전하는 방법을 연구하는 학문이라면, 체육학은 내적 자연을 보호하고, 보전하는 방법을 연구하는 학문이 되어야 한다.

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

이준영 ( Jun Young Lee ) 미국소설학회(구 한국호손학회) 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.

참과학과 자연 연결의 측면에서 자연기반학습의 의미 탐색을 위한 실행 연구

형시리,주은정 한국생물교육학회 2022 생물교육 Vol.50 No.2

The purpose of this study is to show how nature-based learning gives meaning to authentic science and nature connection. For the study, nature-based learning based on plant-related units was applied to 4th-grade students in elementary school. In the learning process, a qualitative analysis was conducted to find out how students learn science in terms of authentic science and how it is connected to nature. Student in nature was closely observed and students' behavior and conversations were collected through the teacher diary and students' activity sheets based on observations. And after nature-based learning, a questionnaire was prepared and interviewed students. The data were conceptualized by classifying the data into keywords according to the subject and classified according to the subject using typological analysis. In the results, while experiencing nature as a context of learning, students in nature were interested in science and were connected to active participation. In addition, the students focused on the learning topic and helped them understand and remember what they learned. Nature-based learning provided opportunities for communication and problem-solving and experienced authentic science based on the context in the real world as nature was connected to daily life. Through their experiences in nature, students experienced the enjoyment of nature and empathy and preciousness for creatures. This experience helped connect students with nature, and furthermore, students thought about the relationship between nature and themselves and expressed a sense of responsibility for life.