아담 스미스의 인간론과 위르겐 몰트만의 생태신학적 관점에서의 기독교윤리학적 생태위기에 대한 연구

손병인 경성대학교 일반대학원 2011 국내박사

According to Genesis 1:26-28, after creating the universe and the Earth, God left everything in the hands of mankind for its care. Unfortunately, people use nature not for its intrinsic value but for instrumental uses. That's why nature belongs to the new poor. Our present severe ecological crisis comes largely from the misapplied biblical creation theology. The fact that God created man in His image in the context of the Old Testament is admirable. Why? Because man, in the place of God, should expose God's glory and dominion to the world as a representative of God in order to honor Him. In response to the present situation caused by our modern science/technology based civilization, all learning including economics and theology cannot but search for solutions, especially with ecological catastrophe facing mankind. Considering the human loss, the ecological crisis and its destructive effects exacerbated by immorality, which by the way, often emerges through capitalism developed since the post-Industrial Revolution in Europe, the discourse on a 'creation ethic' as ecological ethic that may result in 'human restoration' and 'ecological environment restoration' was aimed for. The Christian ethics expressed through the writings of Adam Smith and J?rgen Moltman have been the main focus of the research. To accomplish this, the critical approach toward our modern science-technological civilization was adopted. Additionally, J?rgen Moltmann's 'ecological interpretation on 'the Sabbath' and Adam Smith's 'sympathetic economy' which move toward human restoration and ecological environment restoration were profoundly influential in the approach. This paper, Christian Ethical Interpretation of the Effect of Capitalism on the Ecological Environment focusing on the writings of Adam Smith and J?rgen Moltmann was totally developed relying on the research of the literature. In this paper, Smith's view of the ethics of capitalism and creation theology as ecological ethics, based on Moltmann's critical reflection on the unethical development of modern capitalism, were also discussed. That is, societal restoration through 'the Sabbath' within the framework of Christian ecological ethics and ecological environment restoration by means of 'sympathetic economy' could suggest clues toward finding an answer. To move toward a restoration of humanity and restoring our ecological environment in the light of Christian ecological ethics, this six chapter paper was developed. The First chapter, introduction dealt with the necessity, purpose, method and scope of the research. The Second chapter treated Smith's ethical view of capitalism, examining the capitalism as envisioned by Smith. Of course, in the study of Smith's aspiring capitalism, Smith's economic thought was considered after inquiring into the background, that is, the related civil and commercial societies of his era. Furthermore, in this chapter, the unethical process of development of modern capitalism represented in the Post-Fordism and the critical reflection on the unethical progress of capitalism using Moltmann's perspective, were developed. The Third chapter was concerned with the immorality of capitalism and the individuals involved. To clarify what humans are facing the immorality of capitalism?s 'man-centered world-view', the core of capitalism, was researched from the standpoint of God's expressed Biblical directives. Additionally, the man who tried to act independent from God and the resulting consequences were examined. Specifically, in this chapter, the distorted nature of man in the view of God was examined and the results derived within the faulty framework of capitalism deriving from thus distorted type of humanity were presented. In this chapter, the destruction of the ecological environment, the problems of greenhouse gases, rising earth temperature and the ecological boomerang of all the related problems coming from the untreated atomic wastes as well as the destruction of humanity due to capitalism, were presented in concrete terms. The Fourth chapter covered the development of discourse on the issues of 'the immorality of capitalism and the ecological environment' both based upon the previous arguments. To inform this discourse, the framework of ecological ethical thought was presented by presenting varied types of ecological ethics, built on philosophical and theological perspectives. Also, in addition to the ecological Christology viewed from a naturalistic and universal viewpoint with a theoretical ground of creation as ecological ethic, the reconciliation between man and nature based on a universal Christology which points toward a justice community were considered. Also, the ecological interpretation of God's image, a 'God-centered world-view' which moves toward a more ecological and human approach and fellowship of all creation, were studied in depth as well. After setting this logical foundation, the preservation for overcoming ecological crisis in the view of creation ethics, was discoursed in detail. In this chapter, a 'reconciliation ethic' and a creation ethic for creation preservation, which is against continued ethical offenses were treated, justifying, as a basis for natural rights, creation preservation as the legally recognized community of man, animals, plants and the land itself. Lastly, the ecologically correct interpretation of "conquer and rule land"(Genesis 1:28) was attempted for the implementation of the creation ethic. The Fifth chapter covered discourse moving toward the restoration of humanity and the environment in light of Christian ethics, while encompassing all the previous discussions. Crucially, human restoration was discussed in the context of the 'Sabbath'. That is, creation completion does not lie in the realm of human efforts, but in the Sabbath. The ecological meaning of Sabbath and jubilee was uncovered, plus the examination of the 'Messianic Sabbath', 'endless Sabbath', which is, after all, the ultimate destination of human restoration. Next, 'sympathetic economy' for restoring the ecological environment was presented. In this chapter, A. J. Heschel's sympathetic theory concerning the theology and Adam Smith's sympathetic theory concerning the economy were treated. Particularly Smith's 'sympathetic economy' as the conclusion part of this study provides a blue print for restoring the ecological environment. The Sixth chapter provided a life principle of overcoming the immorality of capitalism in the views of Adam Smith and J?rgen Moltmann gained from the study so far. That is, it searched for the way of ecological life founded on Christian ethics. The most important things for humanity are freedom, justice and equality. By the way, these three things should be within the framework of 'divine law'. This chapter presented the justification of the proposition that we should persue God's creative love and lead a life in temperance in the 'limitation of boundary' God set for humanity. This sympathetic life moves toward restoring the relations between man and his ecological environment as well as the global economy.

En-acting "others": Ethnic, gender, and racial performance in works by Eleanor Antin, Adrian Piper, and Anna Deavere Smith

Smith, Cherise Stanford University 2005 해외박사(DDOD)

소속기관이 구독 중이 아닌 경우 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

En-Acting "Others" examines how identity is negotiated by closely reading three different performances, one each by Adrian Piper, Eleanor Antin, and Anna Deavere Smith, in which the artist takes-on the characteristics and manners of a racial, ethnic, and gender "other." Chapter one centers on Adrian Piper's Mythic Being performances (1973--1975) in which the artist dressed as a man she termed "third world" and "working class." Chapter two focuses on Eleanor Antin's three-week long performance of the fictional black ballerina Eleanora Antinova in 1980 and her book Being Antinova (1983). In chapter three, I study Anna Deavere Smith's staged-for-video performance of Twilight: Los Angeles, 1992 (2001) in which she enacts twenty-eight characters from different racial, gender, cultural, and professional backgrounds. In addition to interpreting the visual remains of their performances in the public environments of the street and theatre, this dissertation explores how the works functioned for the artists in the private space of their writings. In analyzing Piper's, Antin's, and Smith's performances across racial, ethnic, and gender boundaries, I consider their critical engagement with feminist theories and their desires to blur the line between the private and public spheres. Indeed, the decision of each artist to assume another identity is both a public action against social conventions and a private act of self-fashioning. In their street, theatre, and rhetorical performances, the artists took-up visual signs and acted out stereotypical behaviors and narratives associated with the specific groups they were mimicking, thereby challenging prevailing popular and academic discourses of identity. Piper, Antin, and Smith undermined the representation of racial identity as composed of a set of polar opposites with "real and authentic" at one end and "fictional and constructed" at the other. Rather, the artists located the liminal space between the poles where racial identity is lived and experienced. I explore the ways that the artists reinforced divisions between identities at the same time that they modeled for audiences an alternate mode of being wherein one can be self and "other" simultaneously.

The New and Everlasting Order of Marriage: The Introduction and Implementation of Mormon Polygamy: 1830--1856

Smith, Merina University of California, San Diego 2011 해외박사(DDOD)

소속기관이 구독 중이 아닌 경우 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

When Joseph Smith quietly introduced polygamy to a few chosen followers in Nauvoo, Illinois in April 1841, the innovation was not welcomed by most adherents to Mormonism. How, then, did polygamy become the favored form of marriage in 19th century Mormon culture? The answer is that it happened through a complicated and contingent process that took many years. Early adherents expected the advent of the millennium, perhaps in their lifetime, and were thus primed to accept unusual doctrine, but their acceptance of polygamy nevertheless depended on the development of a supporting theological narrative that they found convincing. Since polygamy was introduced slowly and secretly through key members of the community, people were able to gradually become accustomed to the concept before they were formally asked to accept it. Polygamy, in turn, influenced the development of a family-centered theology of salvation and exaltation within Mormonism. It also caused considerable strife and dissension in the church and ultimately led to the 1844 arrest and murder of Joseph Smith. After his death, it played a significant role in the succession crisis that followed and in the decision to move to the American west where Mormons could establish their own society and marry as they chose. During the journey west and in early Utah, social norms and mores developed in a trial-and-error manner as individuals attempted to implement the new marriage patterns. Brigham Young and the hardy Mormons who trekked west with him eventually succeeded in institutionalizing polygamy, both in the theological narrative and in practice, to the degree that it became an important force in Mormon self-understanding and in community organization and cohesion. Though many Mormons still resisted it, in an official sense, Mormons succeeded in institutionalizing polygamy so well that, just as they had resisted polygamy at the outset, many Mormons resisted giving it up after the church officially repudiated the practice in 1890. Sources include diaries, memoirs letters, pamphlets, minutes of meetings, sermons, newspaper accounts and a contemporary history of Mormonism compiled as events occurred.

디아스포라의 혼종성과 정체성 뿌리 : 제이디 스미스의 『하얀 이빨』과 키란 데사이의 『상실의 상속』

손덕교 성균관대학교 2018 국내석사

본 논문은 근래에 디아스포라의 혼종적 정체성을 긍정적으로 평가하려고 하는 가운데, 제이디 스미스(Zadie Smith)의 『하얀 이빨』(White Teeth)과 키란 데사이(Kiran Desai)의 『상실의 상속』(The Inheritance of Loss)을 통해 디아스포라가 새로운 혼종적 정체성을 창조할 수 있는 가능성의 한계를 갖고 있음을 밝힌다. 혼종적 정체성의 형성과정이 상실의 고통을 수반하는 것을 드러내기 위해 본고는 디아스포라의 역사와 고향이라는 정체성의 뿌리를 함께 봐야 할 것을 주장하고자 한다. 민족, 인종, 역사와 문화의식을 다루는 뿌리의 문제는 정체성을 정의하는 근간이 되는 요소인데, 디아스포라는 두 문화 사이에서 자신을 정의해야 하는 문제가 떠오른다. 스미스는 디아스포라 1, 2, 3세대가 민족 역사에 대한 상이한 이해로 인해 민족 공동체 내의 충돌을 야기한다고 보았고, 단절된 민족의 역사와 다문화 현재 속에서 갈등한 것을 중심으로 영국 내 다문화사회를 새롭게 조명한다. 『하얀 이빨』은 급진적 이슬람 종교나 과학주의의 근본주의적 이념들을 부각시키면서 디아스포라가 시간을 초월한 이데올로기 안에 자신의 정체성을 뿌리내리고자 하는 욕망을 보여준다. 스미스는 이러한 욕망을 디아스포라가 자신의 위치지을 수 없는 현재에 대한 상실감으로 인한 방황과 불안의 표현으로써 제시한다. 데사이의 『상실의 상속』은 서구문화와 상대적으로 디아스포라의 고향인 인도 문화가 식민 역사의 영향으로 열등한 것으로 인식되어지고 있음을 직시한다. 데사이는 세계화 시대 제3세계 주체가 놓인 불평등한 사회 구조의 문제를 견지하면서 사회적으로 하층 계급인 서벌턴에게 민족의 역사와 문화역시 억압을 의미하는 것에 지나지 않음을 밝힌다. 고향의 문화, 정치, 경제적 위선을 드러내며 데사이는 ‘문화 정체성’ 자체를 회의한다. 따라서 디아스포라는 타향이든 고향이든지 “집과 같지 않은” 상실된 상태에 처해있음이 드러난다. 두 작가는 본질주의를 해체하고 새로운 정체성의 가능성을 논의하기 전에 디아스포라는 기존의 시간과 장소라는 공간에 소속되지 못한 상실의 주체임을 보여준다. 그 상실이 가져오는 고립과 불안은 소속감에 대한 거짓 환상을 만들어내는데, 이는 자기 파괴적이고, 극단적인 성향을 띄는 가능성이 보인다. 『하얀이빨』에서는 혼종성이 단절되고 대립되던 양 문화사이의 접점을 찾는 데 있다면, 『상실의 상속』에서 드러난 혼종적 정체성은 두 문화간의 타협 가능성이 사라지며, 주체는 분열된 자신의 문화 정체성을 인식할 뿐이다. Globalization allows for nations to be explored by people across the world; also the word of multiculturalism produces idealized harmonious communities among differences. People have begun to think that diasporic subjects, which could be a mediator between cultures, fit into a recent social phenomenon. However, Zadie Smith's White Teeth and Kiran Desai's The Inheritance of Loss do not celebrate diaspora's cultural hybridity; but by bringing their ethnic history and representing diaspora's homeland, two authors show that diaspora's struggling with their undefinable identity between two cultures. This study claims that diasporic hybridity should be considered with their cultural roots. This approach does not intend to criticize migrants’ unprofitable nostalgia or mourn over their uprootedness, but to understand diasporic subjects' dispositioning cultural status, which causes their loss of pain. By using the metaphorical space of time and places, focusing on their roots of ethnicity, it is revealed that diasporic hybridity is difficult to position themselves neither here nor there. In White Teeth, diasporas suffer their marginality in British's liberal multiculturalism, which is still divided into We(White) and Others(Black). It is found out that diasporic subjects locate in-between colonial past and multicultural present, and it is difficult to negotiate where they should be located in. In this sense, hybridity could mean disconnected past and present, and it leads to uncertain subjectivity. In The Inheritance of Loss, India's hierarchical social structures based on the Caste system and patriarchy, along with diaspora subjects, non-diasporic Indians also aware that the strictness of image of a ‘home’ is merely an illusion. As homeland appears the loss of place to diaspora, their sense of subjectivity, ethnicity, class, race, cultures which bound a society' values has been revealed as a fractured one.

Specialized, Localized, Privatized: An Institutional and Historical Analysis of the Emergence of New Graduate Schools of Education

Smith, Reid Jewett ProQuest Dissertations & Theses Boston College 2022 해외박사(DDOD)

소속기관이 구독 중이 아닌 경우 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

This dissertation presents an institutional and historical analysis of the emergence of new graduate schools of education, or nGSEs. A controversial reform in the field of teacher preparation, nGSEs offer teacher preparation, state certification, and master’s degrees in a variety of new non-university contexts. With bipartisan support and philanthropic backing, the nGSE phenomenon has gained traction quickly. Today, 11 nGSEs, some with several branches, are operating in 16 different states. The dissertation examines the emergence of nGSEs using concepts from sociological neoinstitutionalism through primary document analysis and institutional analysis to answer the following questions: (1) What is the nature of nGSEs as organizations, including their historical features, funding models, and organizational environments? What changes have occurred in these features since the inception of nGSEs? (2) What institutional logic animates nGSEs as organizations? (3) What happens to teacher preparation in market-organized environments? Analysis revealed that nGSEs have diverse organizational origins and that they have largely reconfigured time and place for teacher preparation. As organizations that have moved the bulk of teacher preparation to K-12 schools and/or the internet while evolving rapidly in different environments, nGSEs naturally have different cultural-cognitive schemata. However, market logic is evident in some form, though to varying degrees, at each new organization. nGSEs tend to be private sector solutions to problems in the public education system, and they enjoy the support of education philanthropists who fund alternatives to the public education bureaucracy. I show how nGSEs are fundamentally responses to specialized, and oftentimes regionalized, circumstances that create demand for new kinds of teacher preparation programs. nGSEs are tailored for particular contexts and conditions—some nGSEs serve certain geographical communities while others serve certain kinds of school communities or pedagogical movements. I argue that this has led to the creation of highly specialized niches in the 21st century market for teacher preparation. Though they all constitute one reform, namely the relocation of teacher preparation from universities to new and different kinds of organizations, nGSEs are remarkably different from one another and from the wider field of teacher preparation.

Speaking without Words: The Role of Nonverbal Communication in Pastoral Ministry

Smith, Steve W ProQuest Dissertations & Theses Duke University 2018 해외박사(DDOD)

소속기관이 구독 중이 아닌 경우 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

This thesis will address the role of nonverbal communication for clergy, while examining the impact such communication has on the ability of a congregation to most fully receive the gospel. My thesis contends that information shared by clergy is. Methodology to be employed during this work will draw together resources and experiences shared by communication consultants from my earlier employment as a television meteorologist, and research offered through texts related to nonverbal commun. The primary conclusions of the study are 1) Oral communication is enhanced or subverted depending on the manner in which nonverbal communication accompanies the spoken word. 2) Nonverbal communication is transmitted in numerous ways, including f.

Ethnicity, class and gender in the mines : Korean workers in Japan's chikuh￣o coal field, 1917-1945

Smith Ⅲ, William Donald UMI Dissertation Services 1999 국내박사

A Search for New Physics in Events with a Leptonically Decaying Z Boson and a Large Transverse Momentum Imbalance with the CMS Detector at the LHC

Smith, Nicholas Charles ProQuest Dissertations & Theses The University of 2018 해외박사(DDOD)

소속기관이 구독 중이 아닌 경우 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

A search for new physics in events with a leptonically decaying Z boson and a large transverse momentum imbalance in proton-proton collisions collected at &radic.

The Tuscan moderate liberals and Italian unification, 1848-1860

Smith UMI 1990 국내박사

Essays on the Persecution of Religious Minorities

Smith, David Thomas University of Michigan 2011 해외박사(DDOD)

소속기관이 구독 중이 아닌 경우 오후 4시부터 익일 오전 9시까지 원문보기가 가능합니다.

The four papers in this dissertation explore the puzzle of why normally tolerant states sometimes persecute unpopular religious minorities Lender what circumstances do states, especially liberal democratic states, abandon norms of tolerance and persecute some religious minorities while continuing to protect others? I examine four notable instances in which tolerance has broken down: the militarized persecution of the Joseph Smith-led Mormons in the 1830s and 1840s, Congress's assault on Mormon political rights in the 1880s, mob violence against American Jehovah's Witnesses during the Second World War, and the repression of Jehovah's Witnesses and other proselytizing Protestant groups in contemporary Europe. The occurrence of persecution depends not simply on the unpopularity of the group but on the political incentives for would-be persecutors and their abilities to persuade other actors that repressive action would strengthen rather than violate political order. Governments and civic associations can and do engage in persecution of religious minorities believing that because of the unique threats particular groups pose, persecuting them does not endanger religious freedom or civil liberties more generally.