• Hwankyungkyoyuk
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• v.25 no.1
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• pp.105-116
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• 2012

The most necessary thing for education now, is an ecological approach to look at and be conscious of the uncertainty of nature and the structural contradiction of society. In brief, we need to make a judgment on what standard and value are required for a forming righteous relation between nature and human being, and include it in the notion of citizenship. Based on this point of view, this study extracted moral virtues, skills and agreement mechanisms of new citizenship from ecologism, environmental justice and the ecological community, and systematized them. From ecologism and environmental justice, virtues that are inner values to lead ecological citizen's act and skills as capabilities required for correcting environmental injustice, were derived. Then, workings of citizens in a community and directions of each society and education were considered from the ecological community as an utopia where ecological citizens ultimately aim for. As the result, the ecological sensitivity, freedom, creativity, a sense of justice, a sense of responsibility, caring were found to be moral virtues that ecological citizens have to have. Next, ecological thinking skills like systemic thinking, quantitative thinking and empathetic thinking, and principles of deliberation and perturbation as mechanisms to improve communication skill and environmental injustice which have been considered importantly as components of democratic citizenship, were selected as skills of ecological citizens.

• Journal of the Korean association of regional geographers
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• v.11 no.4
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• pp.476-496
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• 2005

This paper considers some significances and limitations in application of Rawls' liberal theory of justice to conceptualization of environmental and ecological justice. It first reviews Rawls' liberal theory of justice, then examines how his theory of justice considers natural resources and can be applied to develop distributive theory of environmental justice, and finally explores what kinds of problems would be generated when Rawls' theory of justice is to be extended to animals and other natural components. In Rawls' theory of justice the status of natural resources is described as a objective condition for justice, but it is argued that natural resources should be seen as a substantial component of just production and distribution. It also can be stressed that his theory of justice does not secure a just result of resource distribution, even though it has a great significance for just procedure of distribution. Finally, it seems hardly possible to extend Rawls' theory of justice to animals and other natural components to develop a Rawlsian theory of ecological justice, because liberalism and Western tradition of science on the basis of which Rawls' theory of justice has developed presuppose an ontological dualism of human beings and other natural components, and hence cannot recognize the inherent value of nature.

• Journal of the Korean association of regional geographers
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• v.9 no.4
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• pp.546-558
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• 2003

Social justice has been an interest of whole geographers for almost four decades. The conception of social justice includes fairness and equity in the distribution of a wide range of attributes. The purpose of this study is to understand social justice in geography of welfare. The theories of social justice are needed to describe relationship between social justice and geography of welfare. The evaluation of spatial variations in welfare is closely associated with social justice. Equality, equity, efficiency, and fairness are the reasonable criteria to apply to the evaluation of distributions of welfare, relating to distributive(or territorial) justice. However, there are complications in the spatial application of welfare evaluation criteria, including access across space, boundary crossing and ecological fallacy.

• Journal of the Korean Geographical Society
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• v.36 no.3
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• pp.292-312
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• 2001

The ecological crisis today can be seen as a result of modernity which has been developed on the Cartesian dualism of subject/object, and of human being/nature, and thereby has huts objectified and subjugated nature through science and technology New environmental ethics hence should be developed urgently against modernity and to overcome the present ecological crisis. This paper aims to consider some implications for ecology and environmental ethics in the post-structurists'arguments struggling against modernity to formulate new frameworks of discourse and politics, and to examine a possibility to theorize environmental justice on the basis of postmodem ecology. For this purpose, this paper first looks on ecological arguments and implications for environmental ethics in post-structuralism, then tries to gain prominent ecological insights, focusing on ethology and 'rhizomatic naturalism'in the philosophy of Deleuze, and finally interprets both bioregionalism as a theory of 'difference' from postmodern point of view and Deleuze's ecology in terms of symbiosis and difference, in order to conceptualize environmental justice.

• Architectural research
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• v.17 no.4
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• pp.147-152
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• 2015

Recently, there is an increasing criticism both inside and outside China toward the eco-migration projects. The author focuses on the eco-migration of Sanjiangyuan National Nature Reserve as a case study as it is one of the main eco-migration projects. At the end of 2010, government invested 4.47 billion CNY in eco-migration and relocated the immigration 55773 people in 10733 units. Benefits of eco-migration is obvious, however, it needs to be recognized that in the aspect of environment justice, it is unfair to sacrifice a group of people in the process of environmental protection because costs and benefits result from the environmental protection have to share among the people without discrimination. Local herdsmen received extra disadvantages in their level of material possessions, social and cultural values and the social inclusion after eco-migration project. As a part of the eco-social system established within several centuries, the local herdsmen are not only threateners to local ecology system, but also the guardians to the natural environment through religion and habits last for generations. The social and cultural values, traditional religion and Nomadic living habits, as important as the environment, are need to be cherished and protected.

• Proceedings of the Korean Institute of Interior Design Conference
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• 2005.10a
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• pp.130-133
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• 2005

The ecological environment planning begins with the awareness that human are a part of ecological system. A recent issue, LOHAS (Lifestyle of Health and Substantiality), will be defined as a consumption trend which values highly health, social justice, economy, self development and sustainable life. LOHAS aims at coexistence with human and nature, pursue a sustainable development and it could be an alternative for SHS(Sick House Syndrome). This research tries to show the case analysis in coexistence in human and nature which LOHAS aims at. The design space applied the concept of LOHAS(renewing, reusing and recycling) will maintain healthy lives of the present and the future. In this context, it tries to solve the problems in architectural space and show the new possibilities in it

• Cross-Cultural Studies
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• v.41
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• pp.141-161
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• 2015

A fundamental understanding of "sustainable development" is generally related to a triptych of social justice, ecological integrity, and economic well-being. It aims at a development of human societies that would achieve the reconciliation of social justice, ecological integrity, and the well-being of all living systems an the planet. Furthermore, the quest for "sustainable development" focuses on economic, ecological, and social dimensions. interdependence of culture and sustainable development. The original syntax was not quite standard English, i.e., it was also unclear and vague. Ergo, this is a hypothetical edit. If you demur, then please rectify it. In Germany, th "Tutzinger Manifest" also includes the cultural dimension as a major dimension of sustainability, thereby arguing for the integration of culture in strategies for sustainability; and furthermore for the building of networks in order to overcome this gap. The cultural dimension of sustainability in Germany involves not only cultural policy, but also culture management.

• Human Ecology Research
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• v.61 no.2
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• pp.263-280
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• 2023

This study examined four ecological systems, namely individual, family, school, and media environments. A series of moderator analyses were conducted to examine variations in effect size estimates across the study characteristics. The current study estimated that the effect size results were gleaned from 360 primary studies, including 90 journal articles and 270 thesis/dissertations, published between 2011 and 2022. The current meta-analysis results supported the ecological framework. That is, the impact of each ecological system on the development of positive and negative peer relationships varies depending on age groups and protective-risk factors. Specifically, for positive peer relationships, the largest effect size of the protective factor was found at the individual level for young and school- aged children, but at the school level for adolescents. Regarding the risk factors for positive peer relationships, the media was the ecological system with the strongest effect size for both young children and adolescents, while the individual-level demonstrating the strongest effect for school-aged children. Results from this meta-analysis allow us to identify some vital intervention areas in terms of healthy peer-relationship development, which should be of considerable interest to the educators and policymakers who are responsible for assessing and intervening with at-risk young children, school-aged children, and adolescents. From a practical standpoint, the current meta-analysis results are expected to contribute to developing effective prevention initiatives by targeting specific protective and risk factors for peer relationship development on the ecological system level.

• Journal of Environmental Impact Assessment
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• v.13 no.2
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• pp.41-55
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• 2004

The purpose of this study is to consider for the introduction of the school eco-audit system as an educational method for sustainable development. First of all, the concept and objective of the education for sustainable development(ESD) are reviewed in order to advance a theory on school eco-audit system. ESD which under the premise of global inter and intra generation justice, resolves to address a mixture of ecological, economical and social aspects, as well as safeguarding limited resources and protecting the environment from pollution and energy. In order to effectively structure uncoordinated environmental activities carried out by schools, the introduction of school eco-audit system in Korea is suggested, which as the model for long-term development, has since been integrated into the school's programme. Activities related to waste, heating, electricity and water are run by a 'Management Team'. By combining all 3 fields of action - i.e. establishing basic organizational conditions, education, and individual ecological measures - the eco-audit proves to be the key to success. In particular, administration agency and method, institutional improvement are presented.

• Journal of English Language & Literature
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• v.56 no.2
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• pp.277-299
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• 2010

This study explores Witi Ihimaera's The Whale Rider (1987) from ecological and postcolonial perspectives. Ihimaera is one of the prominent Maori writers who have critically voiced their concerns about the fragmentation of Maori tradition and the alienation of an environmentally friendly culture in New Zealand. Throughout the novel The Whale Rider, with his mythic imagination and cultural sensitivity, Ihimaera raises ecological awareness in terms of environmental justice and promotes critical consciousness regarding sociocultural and histo-political realities of the Maori people as alienated others in their ancestors' land. Revolving around the developmental process of a young Maori girl named after a mythical Maori ancestor Kahutia Te Rangi also known as the Whale Rider to inherit the Maori leadership, the novel describes the historical, cultural, emotional landscape of the Maori community in the white-centered society of New Zealand. In particular, this paper analyzes the leaving and homing process of narrator Rawiri which is deeply embedded in Maori myth and philosophy toward an eco-friendly culture and postcolonial reality. Indeed, Ihimaera skillfully juxtaposes young man Rawiri's experience outside the Maori community and young girl Kahu's life at the Maori home. In the end, while Kahu achieves her destiny in a mythical way to foster a new vision of harmonious co-existence that is rooted in Maori heritage and compatible with Western culture, Rawiri comes to understand the interrelatedness of all existence and embraces both the rational knowledge of scientific empiricism and the traditional knowledge of spiritual experiences. The novel The Whale Rider was also turned into a film by New Zealand's most influential female film director Niki Caro in 2002, and the film Whale Rider received international acclaim.