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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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초록· 키워드
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Many ecological problems arise from economic development. Though the term ecology first appeared in the late nineteenth century, we didn’t pay much attention to the environment at that time. In the West especially, people took advantage of nature as they liked, for nature was thought of as an object to be used, cultivated and exploited. Until nature began to retaliate by way of natural disasters, human beings didn’t study intently the relationship between man and nature.
As we know, deep ecology became a human science when many scholars tried to explain the relationship between human beings and their environment. Buddhism says that all objects in the world have the nature of Buddha and, as such, are interrelated and interdependent. As all objects go though metempsychosis(samsara) before attaining enlightenment, they are said to be a part of my self. For this reason we should preserve our environment, as we preserve ourselves. These basic thoughts of Buddhism is not different from the basic theory of deep ecology.
There are three significant deep ecological themes in the Oriental thoughts; the most significant ecological implication is the unity of reality. Particularly in India, the concept that "all is one" is fundamental to most religious thoughts and suggests the theme of the interrelatedness of all beings. In China, the role of human beings is not to improve, alter, or refine the natural world. the aim of wu-wei(無爲), which is translated as actionless action, effortless action and sometimes inaction, is to behave both in human society and within nature in such a way that one never meets resistance, so that one is always flowing in harmony with natural rhythms, or the way of things of nature. The second important theme is the sacredness of nature. Various natural phenomena are personified as deities in India. Buddhism in the East Asia even asserts that even the rocks and trees took have a kind of spirituality, that is the nature of Buddha. The third theme is non-violence which reinforces the interrelatedness of all beings.
By perceiving the interdependent and the interconnectedness of all beings, practicing the meditation and respecting other beings, we can solve the deep ecological problems in modern society.
As we know, deep ecology became a human science when many scholars tried to explain the relationship between human beings and their environment. Buddhism says that all objects in the world have the nature of Buddha and, as such, are interrelated and interdependent. As all objects go though metempsychosis(samsara) before attaining enlightenment, they are said to be a part of my self. For this reason we should preserve our environment, as we preserve ourselves. These basic thoughts of Buddhism is not different from the basic theory of deep ecology.
There are three significant deep ecological themes in the Oriental thoughts; the most significant ecological implication is the unity of reality. Particularly in India, the concept that "all is one" is fundamental to most religious thoughts and suggests the theme of the interrelatedness of all beings. In China, the role of human beings is not to improve, alter, or refine the natural world. the aim of wu-wei(無爲), which is translated as actionless action, effortless action and sometimes inaction, is to behave both in human society and within nature in such a way that one never meets resistance, so that one is always flowing in harmony with natural rhythms, or the way of things of nature. The second important theme is the sacredness of nature. Various natural phenomena are personified as deities in India. Buddhism in the East Asia even asserts that even the rocks and trees took have a kind of spirituality, that is the nature of Buddha. The third theme is non-violence which reinforces the interrelatedness of all beings.
By perceiving the interdependent and the interconnectedness of all beings, practicing the meditation and respecting other beings, we can solve the deep ecological problems in modern society.
목차
Ⅰ. 들어가는 말
Ⅱ. 심층 생태학의 철학의 논의
Ⅲ. 불교와 심층 생태학
Ⅳ. 동양 사상과 심층생태학
Ⅴ. 나오는 말
인용문헌
Abstract
참고문헌 (33)
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UCI(KEPA) : I410-ECN-0101-2014-800-000780122