7. The quintessential

Author(s):  
J. L. Heilbron

The modern evolution of the physicists’ world picture continues the ancient programme of locating human beings in a directionless universe. Physics has given civilization a sombre, disturbing, and challenging world picture, many fertile and some terrifying inventions, and notice of responsibility for the outcome of the human story. ‘The quintessential’ explains that there is still much to learn and suggests that if humankind accepts the responsibility and the concomitant loss of providential deities and sacred dicta, the human species might beat the odds against the survival of an electromagnetic civilization; preserve the Earth; and, in the fullness of time, arrive at several satisfactory theories of everything.

2016 ◽  
Vol 20 (2) ◽  
pp. 1
Author(s):  
Sandra Ovares-Barquero ◽  
Isabel Torres-Salas

This paper aims to draw attention to the role that indigenous communities have historically fulfilled by practicing the values proposed in the Earth Charter upon its ancestral construction. The intention is to reflect on the fact that the principles stated in the Earth Charter have been intrinsically performed by these groups on a daily basis. That is, these groups become a role model because they respect life in all its diverse forms, promoting a democratic, participative, sustainable, and peaceful existence, which ensures, the balance of Earth to present and future generations. On the other hand, this paper analyzes the damage caused by human beings, through their unfriendly practices, to Latin American natural resources and therefore to the planet. Moreover, the human species is the only one able to reverse the damage caused. Based on this context, the hope is to place the human being as the center of the planetary system. This requires an education that raises awareness and contributes to the overall view of the problems and takes into account their short, medium, and long term consequences, not only for a community but also for the entire humankind.


2020 ◽  
Vol 35 (1) ◽  
pp. 44-67
Author(s):  
Alexandra Cheira

Abstract A.S. Byatt has expressed deep misgivings regarding the role which the human species has played in mis/shaping the natural world due to the wilful blindness which guides human behaviour in this respect. In fact, Byatt has focussed on the destruction of the planet caused by greedy and environmentally-unaware human beings in fictional texts such as Ragnarök: The End of the Gods (2011) or “Sea Story” (2013), as well as in critical pieces such as “Thoughts on Myth” (2011). Hence, I am particularly interested in investigating how Byatt’s texts have been shaped by environmental concerns, as expressed in both her fiction and her critical work. My reading of Byatt’s ecopoetics will therefore be set within the theoretical framework of ecocriticism. Finally, I will also examine Byatt’s argument that in a way her early fictional work was “a questioning quarrel” with her former Cambridge teacher F.R. Leavis’s, whose “vision and values” she nevertheless “inherit[s] and share[s]” (Passions of the Mind, 2) in light of Leavis’s discussion of “the organic community” as proto-ecocritical writing.


2015 ◽  
Vol 3 (2) ◽  
pp. 262-265
Author(s):  
Dr.Navdeep Kaur

Since its evolution environment has remained both a matter of awe and concern to man. The frontier attitude of the industrialized society towards nature has not only endangered the survival of all other life forms but also threatened the very existence of human life. The realization of such potential danger has necessitated the dissemination of knowledge and skill vis-a-vis environment protection at all stages of learning. Therefore, learners of all stages of learning need to be sensitized with a missionary zeal. This may ensure transformation of students into committed citizens for averting global environment crisis. The advancement of science and technology made the life more and more relaxed and man also became more and more ambitious. With such development, human dependence on environment increased. He consumed more resources and the effect of his activities on the environment became more and more detectable. Environment covers all the things present around the living beings and above the land, on the surface of the earth and under the earth. Environment indicates, in total, all of peripheral forces, pressures and circumstances, which affect the life, nature, behaviour, growth, development and maturation of living beings. Irrational exploitation (not utilization) of natural resources for our greed (not need) has endangered our survival, and incurred incalculable harm. Environmental Education is a science, a well-thought, permanent, lasting and integrated process of equipping learning experiences for getting awareness, knowledge, understanding, skills, values, technical expertise and involvement of learners with desirable attitudinal changes about their relationship with their natural and biophysical environment. Environmental Education is an organized effort to educate the masses about environment, its functions, need, importance, and especially how human beings can manage their behaviour in order to live in a sustainable manner.  The term 'environmental awareness' refers to creating general awareness of environmental issues, their causes by bringing about changes in perception, attitude, values and necessary skills to solve environment related problems. Moreover, it is the first step leading to the formation of responsible environmental behaviour (Stern, 2000). With the ever increasing development by modern man, large scale degradation of natural resources have been occurred, the public has to be educated about the fact that if we are degrading our environment we are actually harming ourselves. To encourage meaningful public participation and environment, it is necessary to create awareness about environment pollution and related adverse effects. This is the crucial time that environmental awareness and environmental sensitivity should be cultivated among the masses particularly among youths. For the awareness of society it is essential to work at a gross root level. So the whole society can work to save the environment.


Author(s):  
Arianne F. Conty

Though responses to the Anthropocene have largely come from the natural and social sciences, religious responses to the Anthropocene have also been gaining momentum and many scholars have been calling for a religious response to complement scientific responses to climate change. Yet because Genesis 1:28 does indeed tell human beings to ‘subdue the earth’ monotheistic religions have often been understood as complicit in the human exceptionalism that is thought to have created the conditions for the Anthropocene. In distinction to such Biblical traditions, indigenous animistic cultures have typically respected all forms of life as ‘persons’ and such traditions have thus become a source of inspiration for ecological movements. After discussing contemporary Christian efforts to integrate the natural sciences and the environment into their responses to the Anthropocene, this article will turn to animism and seek to evaluate the risks and benefits that could ensue from a postmodern form of animism that could provide a necessary postsecular response to the Anthropocene.


2019 ◽  
Vol 24 (2) ◽  
pp. 343-367
Author(s):  
Roberto Paura

Transhumanism is one of the main “ideologies of the future” that has emerged in recent decades. Its program for the enhancement of the human species during this century pursues the ultimate goal of immortality, through the creation of human brain emulations. Therefore, transhumanism offers its fol- lowers an explicit eschatology, a vision of the ultimate future of our civilization that in some cases coincides with the ultimate future of the universe, as in Frank Tipler’s Omega Point theory. The essay aims to analyze the points of comparison and opposition between transhumanist and Christian eschatologies, in particular considering the “incarnationist” view of Parousia. After an introduction concern- ing the problems posed by new scientific and cosmological theories to traditional Christian eschatology, causing the debate between “incarnationists” and “escha- tologists,” the article analyzes the transhumanist idea of mind-uploading through the possibility of making emulations of the human brain and perfect simulations of the reality we live in. In the last section the problems raised by these theories are analyzed from the point of Christian theology, in particular the proposal of a transhuman species through the emulation of the body and mind of human beings. The possibility of a transhumanist eschatology in line with the incarnationist view of Parousia is refused.


Author(s):  
Garrett Hardin

We fail to mandate economic sanity, writes Garrett Hardin, "because our brains are addled by...compassion." With such startling assertions, Hardin has cut a swathe through the field of ecology for decades, winning a reputation as a fearless and original thinker. A prominent biologist, ecological philosopher, and keen student of human population control, Hardin now offers the finest summation of his work to date, with an eloquent argument for accepting the limits of the earth's resources--and the hard choices we must make to live within them. In Living Within Limits, Hardin focuses on the neglected problem of overpopulation, making a forceful case for dramatically changing the way we live in and manage our world. Our world itself, he writes, is in the dilemma of the lifeboat: it can only hold a certain number of people before it sinks--not everyone can be saved. The old idea of progress and limitless growth misses the point that the earth (and each part of it) has a limited carrying capacity; sentimentality should not cloud our ability to take necessary steps to limit population. But Hardin refutes the notion that goodwill and voluntary restraints will be enough. Instead, nations where population is growing must suffer the consequences alone. Too often, he writes, we operate on the faulty principle of shared costs matched with private profits. In Hardin's famous essay, "The Tragedy of the Commons," he showed how a village common pasture suffers from overgrazing because each villager puts as many cattle on it as possible--since the costs of grazing are shared by everyone, but the profits go to the individual. The metaphor applies to global ecology, he argues, making a powerful case for closed borders and an end to immigration from poor nations to rich ones. "The production of human beings is the result of very localized human actions; corrective action must be local....Globalizing the 'population problem' would only ensure that it would never be solved." Hardin does not shrink from the startling implications of his argument, as he criticizes the shipment of food to overpopulated regions and asserts that coercion in population control is inevitable. But he also proposes a free flow of information across boundaries, to allow each state to help itself. "The time-honored practice of pollute and move on is no longer acceptable," Hardin tells us. We now fill the globe, and we have no where else to go. In this powerful book, one of our leading ecological philosophers points out the hard choices we must make--and the solutions we have been afraid to consider.


2017 ◽  
Vol 24 (4) ◽  
pp. 539-554 ◽  
Author(s):  
Tom Roberts

The notion that the Earth has entered a new epoch characterized by the ubiquity of anthropogenic change presents the social sciences with something of a paradox, namely, that the point at which we recognize our species to be a geologic force is also the moment where our assumed metaphysical privilege becomes untenable. Cultural geography continues to navigate this paradox in conceptually innovative ways through its engagements with materialist philosophies, more-than-human thinking and experimental modes of ontological enquiry. Drawing upon the philosophy of Gilbert Simondon, this article contributes to these timely debates by articulating the paradox of the Anthropocene in relation to technological processes. Simondon’s philosophy precedes the identification of the Anthropocene epoch by a number of decades, yet his insistence upon situating technology within an immanent field of material processes resonates with contemporary geographical concerns in a number of important ways. More specifically, Simondon’s conceptual vocabulary provides a means of framing our entanglements with technological processes without assuming a metaphysical distinction between human beings and the forces of nature. In this article, I show how Simondon’s concepts of individuation and transduction intersect with this technological problematic through his far-reaching critique of the ‘hylomorphic’ distinction between matter and form. Inspired by Simondon’s original account of the genesis of a clay brick, the article unfolds these conceptual challenges through two contrasting empirical encounters with 3D printing technologies. In doing so, my intention is to lend an affective consistency to Simondon’s problematic, and to do so in a way that captures the kinds of material mutations expressive of a particular technological moment.


2008 ◽  
Vol 21 (4) ◽  
pp. 593-613 ◽  
Author(s):  
Elizabeth A. Williams

ArgumentMontpellier vitalists upheld a medical perspective akin to modern “holism” in positing the functional unity of creatures imbued with life. While early vitalists focused on the human organism, Jean-Charles-Marguerite-Guillaume Grimaud investigated digestion, growth, and other physiological processes that human beings shared with simpler organisms. Eschewing modern investigative methods, Grimaud promoted a medically-grounded “metaphysics.” His influential doctrine of the “two lives” broke with Montpellier holism, classifying some vital phenomena as “higher” and others as “lower” and attributing the “nobility” of the human species to the predominance of the former. In place of Montpellier teaching that attributed health to the holistic equilibration of vital activities, Grimaud embraced spiritualist dualisms of soul and body, Creator and created. Celebrating the divinely-ordained “wisdom” evident in involuntary physiological processes, he argued that such life functions were incomprehensible to human investigators. While Grimaud's work encouraged inquiry into the division between the central and “vegetative” nervous systems that became paradigmatic in nineteenth-century neuroscience, it also opened Montpellier vitalism to charges of conservatism and obscurantism that are still lodged against it to the present day.


2017 ◽  
Vol 15 (1) ◽  
pp. 57-69
Author(s):  
O O ALATISE ◽  
A A ADEPOJU

The study of “external” radiation called cosmic radiation that strikes the earth from anywhere beyond the atmosphere is of great importance in radiation protection. All human beings are exposed to an uncontrollable amount of cosmic radiation on the ground level. Those who travel in space, airline crews and frequent flyers are exposed to additional level of cosmic radiation during their trip but unfor-tunately many of them are not aware of this. This workcalculates the exposure of aircrews and fre-quent flyers to cosmic radiation during travel along some air routes to and from Nigeria. The effective dose was computed using a dedicated software CARI 6M, developed by US FAA.The study focuses on the significance of the in-flight exposure, assessment and estimation of in-flight exposure using the dedicated software and some ways of controlling the exposures so that airline crews and frequent flyers are not exposed to fatal levels of radiation.It was observed that the cosmic radiation doses re-ceived by passengers and crew members on board on flights from Lagos Nigeria to countries in Amer-ica were more than what they received en-route countries in Asia.


2015 ◽  
Vol 1 ◽  
pp. 21-26 ◽  
Author(s):  
Pramila Bakhati

Human beings are considered as the most intellectual living beings in this Universe because they are able to cope with all the natural resources for their personal needs and preserving the things as well. Due to the growing population and immense using of resources, the things which we get from the nature are being destroyed by using in improper way. Our common home: the Earth is now in crisis as a result of limited awareness, egotism and understanding about the real values of nature and natural resources. In this problematic situation, Sustainable Development (SD) is emerged as a window of hope and later Education for Sustainable Developed (ESD) is appeared to promote the SD. However, if the knowledge is not transformed into behavior and practical life, the knowledge will be nothing or the meaningless.DOI: http://dx.doi.org/10.3126/jtd.v1i0.13086 Journal of Training and Development Vol.1 2015: 21-26


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