• Journal of Science of Art and Design
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• v.12
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• pp.145-191
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• 2007

21세기는 과학적 물질문명의 발달로 인하여, 과거에는 느껴보지 못했던 물질문명의 풍요를 이끌어 냈으며, 컴퓨터, 메스미디어의 발달로 인하여, 인간 문명의 관심은 지구계를 벗어나 우주론적으로 확장되어 마침내 우주시대를 열었다. 하지만 인간의 이성과 함께 영원하리라 믿었던 과학적 합리성은 20세기 초두에 제국주의적 전쟁을 일으키게 되었으며, 그로 말미암아 이성 파괴 현상이 드러나게 되었다. 급기야 20세기말에 이르러 다원주의라 칭하기도 하는 후기산업사회의 병적 증후군들, 국가간의 경제전쟁, 컴퓨터 및 각종 정보매체를 통한 신속한 정보교환의 이면에는 인간의 자기정체성의 혼돈을 아울러 초래하게 되었다. 과학기술의 발달로 생태계 및 환경은 오염되고 파괴되었다. 20세기말에는 산성비, 엘니뇨, 라니냐 현상으로 인하며, 환경의 재앙을 초래하면서 이제 인간은 문명에 대하여 여태껏 가져왔던 확고한 믿음에 회의를 갖게 된 것이다. 이와 같은 현상은 인간의 주체적 인식과 과학적 믿음의 지나친 숭배로 인하며 자연도 인간에 의하여 지배되고 인간을 위해서만 존재하는, 인간과 자연의 이원론적인 생각 즉, 인간의 이성에 의해서만 가능하다고 생각한 "근대적 주체"에 대한 맹신의 결과인 것이다. 이렇듯 20세기의 문제점은 21세기로 전가되어 여전히 계속되고 있으며, 세계내의 가장 큰 문제점은 전쟁, 기아 등 보다 이제는 오히려 환경. 생태문제로 귀결되어 지구의 생존권 자체가 위협을 받게 되었다. 미술도 서구문명의 근대주의적 영향에 의해서 모더니즘 등 이성위주의 미술인 "근대 주체적 미술"로 발전하였지만 포스터모더니즘에서 보여 지듯 이미 인간의 순수한 이성을 근간으로 한 미술에 있어서의 주체성 주장은 상당부분 무너졌으며, 이제는 장르의 해체와 다원화 현상으로 나아가게 되었다. 환경파괴에 직면하여 이제 주체는 자연이라는 타자를 새롭게 등장시킨다. 그리하여 생명중심주의, 전체론, 감각 중심주의 등 인간과 자연이 함께 공생하는 자연을 향한 생태적인 미술이 절실히 요구되는 것이다. 이에 본 연구논문은 무비판적 서구미술에 동요되지 않고, 지극히 자연적이고 동양적이기도 한 끊임없이 생명력을 창출해 내는 자연에 관심을 같게 되었으며, 환경의 중요성과 함께 생태학적 미술, 즉 생태미술에 본인의 작업을 관계시키고자 한다. 근대적 문명사에 의해 매장된 생태적 유기성의 흔적을 고고학적 탐사방법을 통하며 발굴해 내며, 환경윤리와 생태학, 심층 생태학, 북친의 '사회 생태학'을 수용하여 물질성의 생태적 복원과 함께 조형공간의 다원성에 대한 생태 미술의 일단을 규명코자 하였다.

• Journal of Science Education
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• v.34 no.2
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• pp.320-326
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• 2010

This study explored the current status of ecocentric environmental education in alternative schools. We analyzed the aims, curriculum, environmental activities of 42 alternative schools in Korea from their homepages and guidebooks. For more information, additional interviews with teachers were also conducted. As a resuts, the ratio of schools aiming ecologism were relatively low, however, 36 (85.7%) of 42 alternative schools included ecologism in their educational goals directly or indirectly. 39 schools included an environmental education in their curriculum, and 3 environmental class was opened in a week on the average. The most frequently used environmental activity in alternative schools was "recycling of solid wastes", and then "reducing use of disposable products", and "using environment-friendly, and recycled products" were followed. "Using water-purifier tank" and "using alternative energy" were also practiced. Educational implications of results were discussed.

• Proceedings of the Korean Society for Environmental Edudation Conference
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• 2001.07a
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• pp.43-44
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• 2001

• 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.

• Cross-Cultural Studies
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• v.42
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• pp.47-68
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• 2016

This paper closely examines Popol Vuh, regarded as the Bible of the Mayans, from the perspective of the Deep Ecology. Deep ecology is a concept born out of the criticisms on the existing environmental movements as superficial, and encourages the moral and ethical change of the man's attitude towards the nature, inevitably becoming "metaphysical" in character. As such the Deep ecology advocates the break away from the anthropocentricism, the dichotomous thinking and the rationalism of the modern times. Popol Vuh is a text that contains such concepts and it requires an analysis from the Deep ecological perspective beyond the existing framework of the study that simply focuses on mythological elements.

• Journal of Agricultural Extension & Community Development
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• v.5 no.1
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• pp.31-44
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• 1998

An environmental problem is the important issue of mankind. It should be treated main discourse in our period. There are many assertions related to environment but they are not to be clearly classified because of miscellaneous paradigm. It is possible to classify into two category on the basis of human attitude toward nature and environmental problem. One of them is anthropocentrism and the other is ecocentrism. This classification is helpful to understand various environmental discourses. Owing to different paradigm approach, anthropocentrism and ecocentrism have different concept for environmental problem. Anthropocentrism is powerful to the real life in behalf of economic rationalism. But ecocentrism is important for the only settlement of environmental problem in ecocentric perspectives. Therefore a new scheme for environmental problem solving is necessary through combining the merits of anthropocentrism and ecocentrism.

• Hwankyungkyoyuk
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• v.19 no.1 s.29
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• pp.116-127
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• 2006

An environmental problem is the important issue of mankind. It should be treated main discourse in our period. There are many assertions related to environment but they are not to be clearly classified because of miscellaneous paradigm. It is possible to classify into two category on the basis of human attitude toward nature and environmental problem. One of them is technocentrism and the other is ecocentrism. This classification is helpful to understand various environmental discourses. Owing to different paradigm approach, technocentrism and ecocentrism have different concept for environmental problem. Environmental problem has relation to logic behind economics. Technocentrism is powerful to the real life in behalf of economic rationalism. So they have a striking contrast. This study made clear the differences between technoentrism and ecocentrism. But ecocentrism is important for the only settlement of environmental problem in ecocentric perspectives.

• The Journal of Korean Philosophical History
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• no.28
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• pp.7-34
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• 2010

The ethical problems related to climate changes have basically different character from the ethical problems which we have experienced until now. In order to approach ethical problems of climate changes for forseeing, mitigating and adapting many complicated situations which result from climate changes we should breake away from the point of anthropocentrism at first. Secondly, the education of the ethics of climate changes is very important in all levels of schools. It is very important and urgent to decide what and how we should teach. Finally, the sustainability has important role in the justification of why and what we should take actions against climate changes.

• Korean Journal of Environmental Biology
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• v.17 no.3
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• pp.305-313
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• 1999

As a comprehensive study on the development of curriculum for environmental education based on the standpoint of ecology, the environmental issues within the science textbooks used in the elementary, middle and high school were analyzed with the special emphasis to four aspects; 1) the causes and 2) the examples of environmental pollution, 3) the principles of ecology, and 4) the endeavor to overcome environmental crises. The results confirm that the science textbooks were written on the basis of Environmentalism rather than Ecology, and the environmental issues were listed fragmentarily within the subjects related to science, and not systematically assembled between inter-subjects or-sciences. Therefore, the systematic and inter-scientific approaches based on the ecology will be needed for further and better environmental education.

• The Journal of Korean Philosophical History
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• no.28
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• pp.155-182
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• 2010

When we divide Environmental Ethics education into the elements of 'knowledge - emotion - behavior', we need to focus on 'knowledge' at high school level. In general Moral Education, 'knowledge - emotion - behavior' is a circular link, but as Environmental Ethics is a matter of 'consciousness', it is desirable to instruct with the process of 'knowledge>emotion, behavior'. Teaching 'Consciousness on Nature' is not recommended at elementary or middle school level because it demands higher inference. On the contrary, considering the reality in high school it is not recommended to teach the necessity and method of recycling or to go field trip to the polluted area. Rather, it is better to inform the students of Environmental Ethics' viewpoints and let them know the ways of moral judgments. The view of nature in Orientalism is well explained through the Environmental Ethics' viewpoint. To explain the view of nature in Orientalism we should concentrate on the theory, not on the attitude of life. And we should rather compare the viewpoints of nature in Confucianism, Taoism and Buddhism respectively than explain in Orientalism all together. That is, if we compare with the viewpoints of Environmental Ethics and explain similarities & differences in Confucianism, Taoism and Buddhism, we can complement Environmental Ethics or present the third approach.