자연 유대감 측정 도구 Inclusion of Nature in Self(INS), Connectedness to Nature Scale(CNS), Nature Relatedness(NR)에 대한 비교 분석

김흥태,김현경,김혜진,서수진,황혜영 한국생물교육학회 2022 생물교육 Vol.50 No.4

The purpose of the study was to assess the nature connectedness of pre-service secondary school teachers using three scales including INS, CNS, and NR-6, and to investigate the relationships between their nature connectedness and pro-environmental variables including self- transcendence, ecological belief, ecological sensitivity, pro-nature behavior, and nature-related experiences. The results showed that INS was a little different from the other two scales and a close association between CNS and NR-6 were identified, but low variations between items and gender allowed NR-6 to be considered as a relatively more reliable scale for nature connectedness than INS and CNS. Moreover, the relationships between their nature connectedness and pro-environmental variables differed by gender, indicating that the moderating effects of gender could affect the relationships.

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.

한국인의 자연관 형성 배경과 그 특징에 대한 이론적 고찰

이유미 ( Yumi Lee ),손연아 ( Yeon-a Son ) 한국생물교육학회 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.

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.

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.

한의학에서 바라본 자연과 인간

안상우(Sang woo AHN) 한국외국어대학교 철학문화연구소 2013 철학과 문화 Vol.27 No.-

Korean medicine is a traditional medicine wherein mental and physical disorders and diseases prevalent in human society have been diagnosed and treated based on observations on nature and humans for a long time. In the procedures of treatment, natural products including herbal roots and tree bark are used in raw state or minimally processed; the pharmacological mechanism for their efficacy is the application of the law of life and changes acquired from nature. Awareness of how humans view nature can be reasoned inductively to the perception of the existence of human being in the great nature surrounding humans and is further linked to concrete action plans on how to assimilate or communicate with nature to maintain the healthy life of human beings. Unlike western medicine that considers the human body as an object of disorganization and analysis, Korean people have been believed that the human body resembles the shape of the universe, and that the principles of universal changes are the same as the principles that determine the life and death of humans. Here, the perception on nature and human was studied with emphasis on the contents of 『EuibangYoochui 醫方類聚』(Classified Collection of Medical Formulas)』 based on medical theories including the relationship between nature and human(天人相應觀) featured in Korean medicine literature such as 『DonguiBogam 東醫寶鑑』 as well as influences of natural orders and rules such as day-night, four seasons, and five movements and six energies on the physiological changes in humans. Moreover, the relationship between pathological conditions and diseases is observed when disharmony and imbalance among these factors develop. The results of such discussion are summarized below. The idea that man is a microcosm of the universe (人身小宇宙) means that man not only resembles the universe in the morphological aspect but also communes with or identifies closely with the great nature through respiration (鼻-肺) and food ingestion (口-脾). It has changed to the perception of 'oneness with heaven and earth (同天地)' in 『Donguibogam』, which is closer than the relation between nature and human through 『EuibangYoochui』. Therefore, the perception is changed that human being forms part of nature and gets coordinated by the same rules and laws. The most significant comment among articles on nature or heaven-earth in 『EuibangYoochui』 is that men can change the surrounding environment[heaven, earth, and nature] at will. The argument that "Nature can be changed by man's faith" assumes the correspondence between the variability of human's faith and environmental changes and suggests that emotional changes can induce the abnormality of sensory organs and cause diseases in a small sense, induce abnormal phenomena in nature, and bring a dangerous condition to the country in a big sense. The view that the will of heaven and earth can be changed by humans' faith concludes that all changes come from humans on the premise that heaven and earth can be changed by humans' faith, and that humans should continuously try to be more in touch with heaven's will. In the view of four great elements creates feature (四大成形說) from 『EuibangYoochui』, the birth of a human being is a temporary shape formation of 4 factors: earth (地) ㆍ water (水) ㆍ fire (火) ㆍ wind (風). Death is the disappearance of these 4 factors; thus, there is no substantiality. In other words, the harmony of these 4 factors makes the human body comfortable and active; if one factor is not in harmony with others, a person can cause a disease and lose his/her life. In addition, diagnosis and treatment in Korean medicine are closely related to the course of nature. Likewise, the rules and phenomena of nature are applied in the principles of herbal prescription and preventive care, e.g., the therapeutic rules of difference on various environment and the principle of addition-subtraction on the four seasons. In Korean medicine, natu 한의학은 역사적으로 오랜 기간에 걸쳐 자연과 인간을 관찰한 결과를 토대로 인간 사회에 만연하는 심신의 장애와 질병을 진단하고 치료해 온 전통의학이다. 그 치료과정에 있어서도 초근목피(草根木皮)를 위주로 자연의 산물을 生用하거나 약간의 가공을 거쳐 사용하며, 이것들이 효과를 발휘하는 약리기전 역시 철저히 자연에서 지득한 생명과 변화의 법칙을 응용한 것이다. 인간이 자연을 어떻게 바라보는가하는 문제의식은 결국 인간을 둘러싼 대자연 속에서 인간의 존재는 무엇인가라는 인식으로 귀납될 수 있으며, 나아가 인간의 건강한 삶을 유지하기 위해 자연과 어떻게 동화 혹은 상호 교감해야 하는지에 대한 구체적 실천방안으로 연계할 수 있다. 인체를 해체하고 분석의 대상으로 여겨온 서양의학과 달리 한의학에서는 인간이 우주의 형상을 닮아 있고 우주변화의 원리가 인간의 생사를 결정짓는 이치와 동일하다고 여긴다. 여기서는 『의방유취』를 중심으로 『동의보감』 등 한의학서에 등장하는 천지상응관(天地相應觀)을 비롯한 의론(醫論)을 토대로 자연과 인간에 대한 인식을 살펴보고 주야(晝夜), 사시(四時), 오운육기(五運六氣) 등 자연계의 질서와 규율이 인체의 생리와 변화에 미치는 영향을 살펴보고자 하였다. 또 이들 요소간에 부조화와 균형이 깨트려졌을 때, 발생하는 병리현상과 질병의 상호관계에 대해 파악하고자 하였다. 고찰 결과는 다음과 같이 요약할 수 있다. 인간이 우주를 닮아 있는 축소판(人身小宇宙)이라는 생각은 형태적인 측면에서 닮아있을 뿐만 아니라 호흡(鼻-肺)과 음식섭취(口-脾)를 통해 대자연과의 교감 혹은 동질감을 갖게 되며, 『의방유취』를 거쳐 『동의보감』에서 천인상응관보다 더 밀접한 '同天地'라는 인식으로 전환되었다. 이로써 인간은 자연의 일부가 되어 동일한 규율과 법칙에 의해 조율되어야 하는 천인동조론(天人同調論)의 입장으로 변화되었다. 『의방유취』에 나타난 천지 즉 자연에 관한 논설 가운데 가장 획기적인 언급은 사람이 마음먹기에 따라서 주변 환경[천지자연]을 바꿀 수 있다는 주장이다. "자연도 사람 마음먹기에 따라 달라진다."는 이 주장은 인간 심지의 가변성과 환경의 변화가 대응하고 있음을 전제하고 작게는 감정의 변화가 감각기관의 이상을 불러 질병을 초래하고 크게는 자연에 이상 현상을 야기시켜 나라가 위태로워질 수도 있다 말한다. 천지수인관은 천지가 사람에 따라 바뀔 수 있다는 전제에서 모든 변화의 요인이 인간으로부터 비롯된다는 사실에 귀착하고 있으며, 인간은 끊임없이 天心에 가까이 다가가야 한다는 결론에 도달하게 된다. 『의방유취』에서 비롯된 사대성형설(四大成形說)에서 인간의 탄생은 지(地), 수(水), 화(火), 풍(風)이라는 4가지 요소가 일시적으로 형상을 이루는 것이며, 죽음도 역시 이 4가지가 없어지는 것일 뿐이니 본래 실체가 없기 때문이라고 설명한다. 때문에 4가지 요소가 잘 화합해져 있으면 일신(一身)이 편안하고 왕성하며 그 중 한 가지라도 화합하지 못하면 모두가 병을 일으키고 생명을 잃게 되는 것이다. 아울러 한의학에서 질병을 진단하고 치료하는 것도 자연의 흐름과 밀접한 관련성을 갖고 있다. 또한 용약과 양생의 원칙에 있어서도 역시 자연의 현상과 규율성이 적용되었는데 그 대표적인 사례로 남북치법과 사시가감법 등을 들 수 있다. 한의학에서 자연은 초극하고 정복해야할 대상이나 객체가 아니라 인간과 끊임없이 교감하고 인간의 삶 속에서 유기적 관계를 형성하고 생성, 변화, 소장을 함께 하며 동조해야할 관계로 바라보고 있다.

농요에 나타난 자연표상과 농민의 자연관

김월덕 한국민요학회 2008 한국민요학 Vol.24 No.-

The purpose of this paper is to look into the representation of nature in farming songs and consider them an indication of the relationship between nature and human beings. First, the representation of nature in farming songs has been related to the growth rhythm of grain and to order in nature. In addition, agricultural life is represented as a cognitive basis for traditional values such as filial piety and brotherliness. Second, the expression of nature in farming songs represents a repetitive cycle of birth, growth, aging and rebirth, and it has allowed farmers an optimistic perspective. Third, nature in farming songs is represented with time and space indicators. Farmers have changed the formula of the songs into words based on their own experiences, and these show the unity and interconnectedness of nature and human beings. Farming songs have farmers’ simple and sincere thoughts of nature because farmers are very close to nature. All the things farmers have seen and experienced in nature are reflected in their farming songs. I could discover the representation of nature, with the background of all agricultural life as a principle that controls the world in farming songs. Even though the musical words of farming songs are not unique for farmers, they were able to express their own view of nature changing the idiomatic expression into words that are related to their own experience. The belief that humans can be pleased when nature and human beings correspond with each other is an essential element in farming songs. Farming songs are a way for nature and human beings to harmonize with each other. Modern urbanites armed with scientific knowledge about the sympathetic relations between nature and human beings cannot be as scientific and pantheistic as the farming songs already are instinctively. We need to pay attention to these songs as an expression of relations with nature before modern industrialization. The purpose of this paper is to look into the representation of nature in farming songs and consider them an indication of the relationship between nature and human beings. First, the representation of nature in farming songs has been related to the growth rhythm of grain and to order in nature. In addition, agricultural life is represented as a cognitive basis for traditional values such as filial piety and brotherliness. Second, the expression of nature in farming songs represents a repetitive cycle of birth, growth, aging and rebirth, and it has allowed farmers an optimistic perspective. Third, nature in farming songs is represented with time and space indicators. Farmers have changed the formula of the songs into words based on their own experiences, and these show the unity and interconnectedness of nature and human beings. Farming songs have farmers’ simple and sincere thoughts of nature because farmers are very close to nature. All the things farmers have seen and experienced in nature are reflected in their farming songs. I could discover the representation of nature, with the background of all agricultural life as a principle that controls the world in farming songs. Even though the musical words of farming songs are not unique for farmers, they were able to express their own view of nature changing the idiomatic expression into words that are related to their own experience. The belief that humans can be pleased when nature and human beings correspond with each other is an essential element in farming songs. Farming songs are a way for nature and human beings to harmonize with each other. Modern urbanites armed with scientific knowledge about the sympathetic relations between nature and human beings cannot be as scientific and pantheistic as the farming songs already are instinctively. We need to pay attention to these songs as an expression of relations with nature before modern industrialization.

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.

니체의 ‘자연’ 사유에 대한 소고

김주휘 한국니체학회 2011 니체연구 Vol.19 No.-

Recently there have been various attempts to infer the implications of Nietzschean thoughts on the environmental philosophy. In this regard, we would address such questions as what ‘nature’ is and what the relationship between nature and human civilization is in Nietzsche’s thought, and ask what we should turn to in order to infer the environmental implications of Nietzschean thought. Nietzsche suggests his own thesis of “ascend to nature” in contrast to Rousseau’s famous “return to nature.” From this we find that for Nietzsche nature and human civilization are not simple opposites. Rather, nature itself is considered as the source of the creative and productive forces which lead to human civilization. That is, nature itself involves the seeds of its own negation. In addition, Nietzsche attends to the violences which both of nature and its negation imply, while rejecting any idyllic notion of nature and humanity. Consideration of the violent nature and anti-nature leads Nietzsche to the suggestion of ‘beauty’as the highest goal of humanity, in which the simple opposition of nature and anti-nature is superceded for the higher combination of affirmation and negation. We propose that the ideal of beauty is what we should attend to for the environmental implications of Nietzschean thought. 근래에 니체의 사유로부터 환경 철학적 함의를 이끌어내려는 다양한 시도들이 행해지고 있다. 본 논문에서는 이러한 시도에 앞서 우선 니체에게서 ‘자연’은 어떻게 이해되고 있으며 인간과 문명, 그리고 자연의 관계는 어떠한지의 문제에 천착하고, 니체 사유의 환경 철학적 함의를 도출하기 위해 우리가 주목해야 하는 지점은 무엇인지를 제안해 본다. 우선 필자는 니체가 루소의 ‘자연으로 돌아가라’ 테제를 비판하면서 그것과 대비하여 ‘자연으로의 상승’ 테제를 주장한 데에 주목하고, 이로부터 니체에게서 자연과 문명은 단순한 대립이 아니라 연속성과 초월성의 이중적 관계를 갖고 있으며, 특히 니체가 자연을 창조적인 것으로, 문명 자체를 그로부터 산출할 수 있는 생산적인 자연으로 파악하고 있음을 강조한다. 또한 니체가 자연에 대해 목가적이고 이상적인 상을 갖는 대신, 오히려 자연의 폭력성과 파괴성에 주목하고 자연에 대한 어떠한 도덕화의 시도에도 반대한다는 점을 지적한다. 하지만 그러한 자연을 극복하고자 하는 시도들 역시 마찬가지로 폭력적일 수밖에 없다. 인간이 극복하고 넘어서야 하는 대상으로서의 자연이 하나의 야수라면, 그러한 자연을 부정하는 자로서의 인간 역시 또 하나의 야수인 상황에서, 필자는 니체가 아름다움에로의 상승을 요청하는 데에 주목하고, 이것이 니체에게서 환경 철학적 함의를 이끌어내기 위해 우리가 주목해야 하는 지점이라고 제안한다.

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.