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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2009.12
- 수록면
- 179 - 205 (27page)
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초록· 키워드
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Climate change is one of the greatest threats that humankind faces in the twenty-first century. But while government and people fail to respond to it, many scientists including theologians argues, we could all work to reduce greenhouse gas emissions by 60%. the level necessary to halt the current trend according to the Intergovernmental Panel on Climate Change. Climate change is also the greatest environmental challenge facing the world today. Rising global temperatures will bring changes in weather patterns, rising sea levels and increased frequency and intensity of extreme weather. The effects will be felt internationally there may be severe problems for people in regions that are particularly vulnerable.
From eco-feminist perspectives, both Ruther and Mcfague have developed their feminist theology through the critique of patriarchal and monarchial models of God and Western Christianity and a rejection of dualistic and hierarchical thinking. Sallie Mcfague sees the earth as a body of God and pursues a theological agenda at the level of defining experience. And having set it here, she makes an extended theological meditation on one particular story - “the world as God’s body” - offered in the hope that it might encourage a more ecologically responsible worldview.
For the many decades, though various ecological theories and theological perspectives have been produced, the way of human life styles has little changed. In this writing, I claim that we need to change concretely the way of human life for the recovery of problems of climate change and then reevaluate feminine values such as nurturing, caring, accepting which is more important than making ecologist theories. This attempt would form the culture of life in order to respond appropriately to the climate destruction. Human and nature and culture and nature must be harmonious relationship for building a new community where all life in fullness can be possible. Life in fullness can be possible by the shift of paradigm from reason centered, human being centered, material centered to co-existence between nature and culture and human beings and all kinds of life toward a new humanism. This perspective leads us to the future of whole humanity and even our responsibility of maintaining and preserving earth which go beyond ecological crisis. This shift produces new values of Christian culture of life based on body practice in everyday life.
From eco-feminist perspectives, both Ruther and Mcfague have developed their feminist theology through the critique of patriarchal and monarchial models of God and Western Christianity and a rejection of dualistic and hierarchical thinking. Sallie Mcfague sees the earth as a body of God and pursues a theological agenda at the level of defining experience. And having set it here, she makes an extended theological meditation on one particular story - “the world as God’s body” - offered in the hope that it might encourage a more ecologically responsible worldview.
For the many decades, though various ecological theories and theological perspectives have been produced, the way of human life styles has little changed. In this writing, I claim that we need to change concretely the way of human life for the recovery of problems of climate change and then reevaluate feminine values such as nurturing, caring, accepting which is more important than making ecologist theories. This attempt would form the culture of life in order to respond appropriately to the climate destruction. Human and nature and culture and nature must be harmonious relationship for building a new community where all life in fullness can be possible. Life in fullness can be possible by the shift of paradigm from reason centered, human being centered, material centered to co-existence between nature and culture and human beings and all kinds of life toward a new humanism. This perspective leads us to the future of whole humanity and even our responsibility of maintaining and preserving earth which go beyond ecological crisis. This shift produces new values of Christian culture of life based on body practice in everyday life.
목차
I. 들어가는 말
II. 지구의 위기에 대한 생태여성신학의 한계와 발전
III. 생태신학이 남긴 신학적 그리고 윤리적 과제
IV. 몸 실천을 통한 새로운 인간주의의 실현
V. 나가는 말
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UCI(KEPA) : I410-ECN-0101-2013-230-001301543