• The Korean Journal of Archival Studies
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• no.68
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• pp.205-241
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• 2021

This article explores how to incorporate the topic of the global environmental crisis called the "anthropocene" into archives studies and connect it to ecological practical reasons. In order to encourage discussion of archival studies, which puts the environmental crisis at a kind of archive constant value, this study seeks to examine the possibility of a quality shift in archival studies based on ecology. This article aims to go beyond the pragmatism of preparing improvements to eco-friendly record management, which is recently claimed by the "Green Archive" in Western archival studies. It calls for a new concept called 'ecological archive', which theoretically combines a more archives-based and ecological paradigm, and its epistemological transformation. Specifically, the ecological approach of archives is first discovered in the discussion of archival studies and at the same time, through the "ecological turn" of archives emphasized by recent anthropocene discourses, the concept of "ecological archive" emphasized by this article is embodied. This study uses 'ecological archive' as a universal and theoretical framework for archives as a basic concept for building ecological 'living' archives. In other words, for the construction of ecological archives, we reinterpret and extend so-called democratic values for archives, i.e., post-custodianship, community archives, and archives of emotions. Finally, the records of foot-and-mouth disease killing burial sites, an important site and example of the anthropocene tragedy, exemplifies the methodology of the actual application of ecological living archives. The case analysis aims to seek a new qualitative shift in record management that adapts to global ecological transformation, while also emphasizing the documentation by archival activism in ecological field practices jointly organized by archivists and citizens.

• Journal of Environmental Impact Assessment
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• v.32 no.6
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• pp.488-502
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• 2023

Ecosystem service accounting must measure ecosystem supply functions, demand, and the actual service flows that occur between them. In order to measure flows, supply and demand relationships must be defined, and a methodology that can objectify complex connections is needed. Although various studies on ecosystem services have been conducted in Korea, but researches on accounting for ecosystem services are not enough. The purpose of this study is to evaluate flood control ecosystem services by applying the EU methodology studied in the Experimental Ecosystem Account (EEA) of System of Environmental Economy Account (SEEA) and explore ways to introduce ecosystem account. To conduct the study, the ecosystem's runoff retention potential, social and economic demand for flood control, and actual service benefit flows formed from the relationships between them were modeled and quantified on a spatial basis. As a result of calculating the actual flow of flood control ecosystem services, the total domestic service amount was calculated to be 165,595 (ha), and it was confirmed that much of it was concentrated in agricultural land. In order to account for domestic flood control services in the future, key spatial data such as land cover maps must be continuously established and managed, and researches on input data and methodologies applicable to various spatial scopes such as national, regional, and unit watersheds are expected to be necessary.

• Journal of Christian Education in Korea
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• v.70
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• pp.107-140
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• 2022

This study is a review of the role of Christian education in the face of ecological crisis and the task of its recovery from the perspective of Moltmann's creation theory. Mankind has achieved epoch-making industrial development through several industrial revolutions. However, as a result, the ecosystem has suffered severe physical aches and has reached the point of revealing anomalies. In the face of such destruction and suffering of the ecosystem, Christian education needs to approach the ecological sensitivity toward the natural world more holistically and present a practical alternative. Moltmann reminds us that today's growing exploitation of nature by humans stems from a human-centered ecological consciousness that the world belongs to humans. At the same time, it suggests a transition to a God-centered ecological world consciousness. 'A community of creation', 'the fellowship of the Triune God', and 'eschatological new creation through the Sabbath' are key concepts that integrate God-centered ecological world consciousness. Based on Moltmann's creation theory, this article examines the ecological sensibility that Christian education should pursue from the point of view of the sacramental creative community, and reviews the role and practical alternatives of Christian education. Through this, it was derived that the world, including humans, is not owned by humans, but is a sacramental community that is built together toward the end as a part of nature and reveals the glory of God. In addition, it was suggested that Christian education need to be recognized as a suffering subject which mediates humanity and the nature of the mutual fellowship of reconciliation. in the fellowship of God. Sabbath keeping education, which celebrates God's creation and aims for the completion of the eschatological creation, will become a practical area for Christian education to practice for the restoration of the collapsed ecosystem. Moltmann's creation theory is significant in that it provides a meaningful Christian educational insight to restore the ecological environment as well as interest in the ecological environment that has been overlooked or ignored by Christian education.

• The Magazine of the Society of Air-Conditioning and Refrigerating Engineers of Korea
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• v.29 no.6
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• pp.37-42
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• 2000

환경친화적 생태주거 건물에 대하여 개념적으로 살펴보고 아울러 이의 구현을 위한 여러 방법론 등에 대하여 기존의 건축 기법과 시공예를 분석하여 이에 대한 이해를 제고한다.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.375-406
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• 2024

This study aims to define the meaning of 'Sangsaeng (mutual beneficence)' within the context of 'Sangsaeng ecological theory,' a form of discourse of that has emerged from Daesoon Jinrihoe's perspective on ecology. Sangsaeng ecological theory applies the concept of interdependence to ecology in order to explain how Sangsaeng, which is commonly used as an ethical system for humans, can be applied to the realm of ecology such that it extends its scope of application to include non-human beings. Interdependence, when applied to ecology, is formed via relationships between individuals. Such relationships can be positive, negative, or neutral, and the type of interdependence that emerges can be competitive, predatory, parasitc, and symbiotic. Even if the relationship between individuals ends negatively, it can still exert a positive effect on the ecosystem. Consequently, all of these produce a type of 'dependence'. However, relationships that end negatively can generate grievances, and from the perspective of Sangsaeng ethics, this type of interdependence is to be avoided. Therefore, by way of contrast, ecological Sangsaeng may include both relationships of positive interdependence and relationships of predation, parasitism, and competition in so far as there no grievances. Ecological theory requires a perspective that enables an understand of the relationship between nature and humans in an integrated way that does not separate them. One view of universe, known as Cheonji-saengin-yongin (Heaven and Earth give produce humans make use of them) provides insights into the relationship between the universe and humans and nature and humans from an interdependent perspective. Heaven and Earth take humans as the basis of their existence, and only after humans discover the law of nature and the sacredness behind it can a deep interdependence between Heaven and Earth and humans and nature and humans be established. However, as modern humans emerge, the interdependence between Heaven and Earth and humans collapses as they destroy nature and lower the authority of Shindo (divine order). Haewon Sangsaeng (the resolution of grievances for mutual beneficence) and Boeun Sangsaeng (the reciprocation of favors for mutual beneficence) is the solution to reestablish the interdependence that has been disconnected between Heaven and Earth and humans and nature and humans. The practice of Haewon Sangsaeng through Gongbu rituals is the way to restore interdependence between nature and humans. The process of humans achieving Dotong (mastery of the Dao) through religious practices is the practice of Boeun Sangsaeng, and humans will be reborn into Injon (Human Nobility or 'divine humans') with ecological nature and enjoy an eternal interdependent relationship with nature. In summary, Sangsaeng in the context of Sangsaeng ecological theory is the idea and practice of allowing nature and humans to restore their interdependence and live on eternally.

• Proceedings of the Korean Environmental Sciences Society Conference
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• 2006.11a
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• pp.421-424
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• 2006

종래의 개발은 양면성을 가지고 있다. 하나는 개발로 인한 경제적 효율성과 편리성 부분이고, 다른 하나는 그러한 개발로 인한 자연훼손 및 생태계 파괴이다. 이로 인해 개발과 보전은 양립할 수 없는 상반적인 개념으로 받아들여져 왔고, 개발론과 보전론의 대립적 구도가 지속되어 왔다. 우리나라는 국토의 65% 이상이 산지이기 때문에 산지의 부분적 개발은 피할 수 없는 사회적 요구인 동시에, 산지는 자연생태계의 보고로서 생태계 보전이 필수적인 지역이다. 이러한 산지 개발과 보전에 대한 상반적 이해를 통합하여 자연과 인간의 공생체계를 갖추기 위해서는 인간중심의 사고에서 탈피하여 사람과 생태계 그리고 자연을 하나로 보는 총체적인 측면에서 접근하는 새로운 패러다임이 설정되어야 한다. 본 연구에서는 산지의 정량적인 가치를 평가하기 위해 시 공간적으로 다양한 인자들에 대해 시스템적인 관점에서 그 중요성을 고려하고자 하는 에머지 개념을 통해 산지 본래의 가치를 평가하였다. 에머지 개념은 그 동안 생태계가치평가, 개발사업의 편익-비용평가, 환경수용력 평가, 개발대안 평가, 환경계정, 환경훼손 소송관련 비용 평가 등에 적용되었다. 이러한 에머지 개념을 이용한 평가 방법을 통한 의사결정이 이루어지면 산지뿐만이 아닌 생태계의 지속가능한 이용을 실현하기 위한 적절한 정책의 선택과 이의 이행 실효성을 높일 수 있을 것으로 기대되며, 자연환경 가치의 정량적 평가를 통해서 우리는 한층 더 자연환경 및 자원의 다원적 기능에 대한 자각을 할 수 있을 것으로 판단된다.

• Cartoon and Animation Studies
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• s.44
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• pp.183-209
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• 2016

Hayao Miyazaki's product, , is evaluated that his work until present that product point of view and commercial point of view are highly filled at the same time. Miyazaki's showed new public entertainment possibility in genre that is animation inventing highest-grossing domestic film in Japan's history until it was taken over by another Miyazaki work. Also, it can high evaluate that not that see for interest simply beam about environment and human who writer has to spectator deep self-examination and way of problem pulling comprehension without burden through resected reflex which is not exigent delivery sympathy form. Analyzing his product, , ,, , , , this research allowed purpose to recognize that he present the alternative after arranges intent subject how and institute problem. And do to study whether his though and ideology met with viewpoints of ecologism and environment(environmentalism) in work how. There are his countenance have theme that is certain in Miyazaki director's works. If summarize had handled subject meantime, it is , , , etc. This subjects are that go first at importance order among problems which we face, it is that human desires essentially. If balance of society system that regulate various economical, moral value system and desire to our society is set, our society is that can become little more near in nature mode of life.

• 한국조형예술학회:학술대회논문집
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• 2002.12a
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• pp.34-43
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• 2002

• Journal of the Korean Institute of Landscape Architecture
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• v.14 no.3
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• pp.47-57
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• 1987

본 연구의 목적은 인간 생태학적 조경계획의 이론적 배경과 계획과정을 살펴보고, 인간 생태학이라는 사회과학적 이론의 환경계획에의 적용 가능성및 필요성을 밝히고자 함에 있다. 인간의 건강과 복지가 인간 생태학적 조경계획의 지침으로 제시되고 있다. 따라서 본 연구는 Philadelphia와 New York의 교외에 위치한 Upper Makefield Township 주민들의 정주유형 (Settlement Patterns), 활동유형(Activity Patterns), 이용자유형(User Patterns), 인간생태학적 소구역(Human Ecological Subregion)의 구분 및 정주기준(Siting Criteria)등을 조사 연구한 후 이들의 상호관계를 밝혀 계획가들에게 인간생태계의 이해를 도모하고자 하였다.

• Journal of English Language & Literature
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• v.56 no.1
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• pp.47-64
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• 2010

It is unfair that environmental pragmatism has been regarded as a mouthpiece for industrial expediency and business boosterism. John Dewey's radical pragmatism known as 'Instrumentalism' has provoked ecological fundamentalists' criticism more vehemently than any other pragmatic philosophies. However, most of the presumptive misunderstandings of such critics as Holmes Rolston, J. Baird Calliott, Erich Katz, C. A. Bowers and many others come from their limited or reduced reading of Deweyan pragmatism. The following three aspects of Deweyan pragmatism can work out in opening up a dialogical space with those eco-centrist thinkers mentioned above. First, the concept of Dewey's 'primary experience' can articulate the foundationalist view of nature, which is often found in aboriginal cultures. Second, as Andrew Light points out, ecological essentialism can share its metaphilosophical position with the pragmatist epistemology. While Anthony Weston pursues pluralism, admitting that the foundationalism might be one of the efficient approaches to nature, Eric Katz is also clearly attracted to the metaphilosophical element in Weston's argument that anyone who attempts to claim the 'inherent value' of non-human nature never possibly avoids a pitfall of anthropomorphism. Lastly, in a more comprehensive perspective, Dewey's pragmatism shows a philosophical complexity, what Larry A. Hickman calls 'post-postmodernism.' a dynamic interaction between modernism and postmodernism. Significantly enough, the environmental version of this complexity can procure a meeting ground between foundationalist ecology and the pragmatic view of nature.