We analyze the impact of the development of artificial intelligence and changes in the media environment on our society, culture, and ecology, as well as their future direction.
This book focuses on how our lives are being reshaped in the AI-driven media society of the Anthropocene crisis, and what these changes mean for our social ethics, politics, and ecology.

As uncritical techno-optimism and technology-worship intensify, the introduction and application of new technologies are celebrated as if they break with old conventions and create new social values.
Technocratic social innovation is perceived as the right path for society and has become our dominant sentiment.
Again, this runs the risk of instrumental rationality, which sees technology itself as the core material for social innovation.
--- p.8

'AI Media Ecology' begins with the author's concern for restoring modern human media technology, which has become an object of worship and faith, to its rightful place.
It is also true that humanity has built civilization through its unique ability to invent technology, but that advanced technological advancements have also led to the Anthropocene crisis on Earth in many areas of our time.
This book examines the status and direction of AI technology in this age of crisis, where technology has become religion.
Finding a path to shared prosperity by transforming and rethinking contemporary cutting-edge media technologies is not easy.
But in the face of climate disaster, our human technology must also be humbled.
So I focus on ecological approaches and solutions to AI technology.
Above all, it emphasizes an 'ecological' approach that examines the peaceful intertwining of all living beings with non-human beings.
--- p.10

For us, accustomed to novelty, speed, acceleration, growth, competition, and development, emotions such as slowness, deceleration, degrowth, coexistence, and care are unfamiliar.
But the Anthropocene crisis is reminding us all that we cannot survive on this planet without a sense of ecological entanglement and relational emotions as our way of life.
In particular, the sense of symbiosis through technology is linked to becoming accustomed to 'slow-downism'.
--- p.306

The method of decelerationism needs to begin by revealing the technological infrastructure conditions and properties of contemporary artificial intelligence, which is masquerading as a clean, immaterial innovation technology.
First, in relation to the climate crisis, we need to pay attention to the excessive energy consumption and carbon emissions generated by the computational processing of generative AI.
In addition, we need to reveal the specific reality of AI's ecological cracks that we cannot easily see, such as the destruction and devastation of the natural environment due to indiscriminate "extractivism" of rare metals (rare earth elements), the exploitation of workers in the southern hemisphere who are mobilized for extraction and mining, the toxic refining process after rare earth mining, and the precarious status of workers mobilized for artificial intelligence reinforcement learning.
--- p.306

Our view of technology can no longer be a dichotomous diagnosis of either naive technological optimism about the distant future or self-deprecating fatalistic pessimism.
To tie contemporary technologies together within the Anthropocene ecological paradigm, we must first begin by recalibrating the mix and arrangement of artificial/natural, life/machine, virtual/real, and material/immaterial surrounding us, in a more realistic manner.
At that time, a test bed will be opened for ecological healing of the technological toxicity that has spread throughout the Earth.
Ultimately, decelerationism must become a crucial means of controlling the pace of capital's maddening technological acceleration and halting the Anthropocene crisis.

--- p.310