Lao-Zhuang and Heidegger on Nature and Technology

2012 ◽  
Vol 39 (5) ◽  
pp. 112-133
Author(s):  
Graham Parkes

Many of our current environmental problems stem from damage to the natural world through excessive use of modern technologies. Since these problems are now global in scope, it is helpful to take a comparative philosophical approach—in this case by way of Laozi, Zhuangzi, and Martin Heidegger. Heidegger’s thoughts on these topics are quite consonant with classical Daoist thinking, in part because he was influenced by it. Although Zhuangzi and Heidegger warn against the ways technology can impair rather than promote human flourishing, they are not simply anti-technological in their thinking. Both rather recommend a critical stance that would allow us to shift to a more reflective employment of less disruptive technologies.

2018 ◽  
Vol 83 (1) ◽  
pp. 68-89
Author(s):  
Ben-Willie Kwaku Golo

The violence which humankind has visited not only on the natural world but also on human populations has resulted in negative environmental change which in turn induces diverse forms of violence in Africa. This has been threatening a sustainable society and human flourishing in Africa. Invited as Christ’s witnesses, Christians need to offer qualitative resources to forestall the violence that threatens human flourishing. What opportunities do these challenges offer Christian theologians and ethicists to provide life-transforming alternatives that enhance a sustainable African society? In this paper, I argue that considering the linkage between climate change and violence, a crucial transforming alternative towards a sustainable society in Africa is the quest for sustainable peace, realisable only within the context of justice (a just society)—specifically, climate and/or environmental justice. I intend to explore the Christian virtue of justice and its promise for a sustainable society, peace, and human flourishing in Africa.


2012 ◽  
Vol 1 (1) ◽  
pp. 105-117 ◽  
Author(s):  
Robert G. Lee

AbstractThere is growing interest in a framework for responsible research and innovation within Europe. This paper explores why this has come about and suggests that it is related to a concern with emerging and converging technologies that goes beyond a narrow conception of risk to the environment or to human health. Rather, there is a trepidation arising out of the transformative capacity of modern technologies and their stated aspiration to manipulate the natural world. In this context, the paper poses three central questions about the shape of any framework for responsible research and innovation. First, why is the target that of research and innovation? Secondly, at what scale should the framework operate? Thirdly, what form of governance structure would be best suited to the oversight of research and innovation?


Author(s):  
Kurt Flasch

Abstract In his later thought, Martin Heidegger disclaimed the possibility of a philosophical history of philosophy. In his view, the history of philosophy tends to remain bound to a specißc philosophical orientation and offer merely a philosophical position, not philosophy itself, presenting at best nothing more than an assemblage of doctrinal positions. In contrast, Heidegger developed in his early Freiburg lectures of 1919-1923 an historical-phenomenological program of philosophical history directed against the historical school of Dilthey, whose objekthi-storisch perspective he meant to replace with his own vollzugshistorisch method. For Heidegger, there is no perfected subject at the basis of historical investigation, but rather it is the temporality of the observer which makes possible historical knowledge in the ßrst place. Heidegger's later abandonment of this notion is a significant reason for the lack of a philosophical approach to writing the history of philosophy after 1945 in Germany.


2017 ◽  
Vol 73 (1) ◽  
pp. 44-53 ◽  
Author(s):  
Emanuel Hurych

Abstract Authenticity is usually understood as something similar to truth, or as a kind of ability of one “to be oneself”. However, for the philosophical approach, authenticity presents a more complex and complicated term. This conception has been followed in existentialism and fundamental ontology, where it has been examined and analyzed in depth (especially by Martin Heidegger). This paper deals with the search for some potentiality of the authentic modus of being through the practice of some forms of sport tourism. We selected and described four model types of sport tourism activities. Then, we designed and selected some factors of authenticity. The evaluation of authenticity within the selected activities according to the factors was applied in a two-round process of evaluation. The results of the process are explained and discussed. In conclusion, authenticity is presented as a concept that is not strongly influenced by outer settings, but is rather strongly connected with personal attunement and individual (or group) perception of the outer world.


Author(s):  
Loren Cass

Global environmental politics is a relatively new field of study within international relations that focuses on issues related to the interaction of humans and the natural world. As early as the mid-19th century, scholars wrote about the role of natural resources in global security and political economy. However, much of the literature prior to the 1980s related specifically to resource extraction and development issues. It was only in the 1980s and into the 1990s that global environmental politics began to establish itself as a distinct field with its own dedicated journals and publishers, and the focus of study expanded to include global environmental problems such as ozone depletion, climate change, biodiversity loss, deforestation, and desertification. It has emerged as a center of interdisciplinary work that integrates research from a range of fields, including geography, economics, history, law, biology, and numerous others. The interdisciplinary approach makes it difficult to define the boundaries in this rather immense field of study. The focus in this article will be on global environmental politics research that falls primarily within the larger field of international relations. Global environmental problems present many unique challenges and have thus spawned a range of subfields of study. Global environmental problems frequently involve substantial scientific complexity and ambiguity. This fact has produced a wide-ranging scholarship on the relationships between science and policy. The very long timeframes of both the consequences of environmental problems as well as the efforts to address them create a number of governance challenges given the much shorter political timeframes of politicians and diplomats. In addition, because environmental problems typically do not respect borders, they pose challenges for international cooperation, which has thus produced a growing literature on global environmental governance. The widespread potential for massive economic, political, and ecological dislocation from the consequences of global environmental problems as well as from the potential policies to address those problems have led scholars to study global environmental politics from every paradigm within international relations as well as drawing on research in numerous other disciplines. Finally, efforts to address the consequences of environmental problems have raised controversial ethical and distributive-justice questions that have produced an important philosophical literature within global environmental politics. Global environmental politics has thus emerged as a rich and diverse area of scholarship.


2013 ◽  
Vol 19 (3_4) ◽  
pp. 451-469 ◽  
Author(s):  
Peter R. Wills ◽  
David L. F. Williams ◽  
Denys Trussell ◽  
L. R. B. Mann

The Aristotelian ideas of nature (physis) and technology (techné) are taken as a starting point for understanding what it would mean for technology to be truly living. Heidegger's critique of the conflation of scientific and technological thinking in the current era is accepted as demonstrating that humanity does not have a deep enough appreciation of the nature of life to harness its essence safely. Could the vision of harnessing life be realized, which we strongly doubt, living technology would give selected humans transforming powers that could be expected to exacerbate, rather than solve, current global problems. The source of human purposefulness, and hence of both technology and ethics, is identified in nature's emergent capability to instantiate informational representations in material forms. Ethics that are properly grounded in an appreciation of intrinsic value, especially that of life, demand that proposals to give humanity the capabilities of living technology address the social, political, economic, and environmental problems inherent in its development and potential deployment. Before any development is embarked on, steps must be taken to avoid living technology, whatever the term eventually designates, becoming available for destructive or antisocial purposes such as those that might devastate humanity or irrevocably damage the natural world.


2020 ◽  
Vol 7 (2) ◽  
pp. 359-371
Author(s):  
Turan Özgür Güngör

These days environmental issues are among the most commonly reported ones in the world. The dangerous effects of the environmental problems, which are as old as the history of humanity, began to be felt more profoundly after the Industrial Revolution. In former times the environmental problems were felt only at a local level with the destruction of forests in order to facilitate hunting places and clear lands for farming areas. After the Industrial Revolution the extent of the problem rose and reached the catastrophic disaster level with the extensive fossil fuel use. Nowadays, when environment problems come into question, many people prefer using the term environmental disaster in place of the term environmental problems. This term, environmental disaster, may be remarkable enough to discern the severity of the problem.  The role of literature in reaching the public cannot be denied. Ecocriticism tries to make use of this ability of literature in setting forth and expressing environment problems. Since both fictional and non-fictional literature can reach many people, the works which concern with the environmental problems may be beneficial to raise awareness and contribute to inform many people all over the world about the severity of these problems. Creating awareness is an important issue since many people are not aware of the fact that the nature is destroyed by humans, and they neglect that the harm to nature causes the harm to humanity concurrently since there has always been an indissoluble bond between ecosystem and humans. Humans cannot be dissociated from the natural world. In this study, some brief information about human related environment disasters, social organizations which were established to fight for the rights of nonhuman beings in nature, the function of literature in creating awareness among human beings, the efforts of creating ecological reading and the emergence of ecocritical literary criticism will be given. After discussing Samuel Taylor Coleridge’s contribution to nature writing and Romanticism briefly, “The Rime of the Ancient Mariner” will be evaluated from an ecocritical perspective.


2021 ◽  
Vol 9 (47) ◽  
pp. 11477-11484
Author(s):  
Chetan Trivedi ◽  
Dudhatra Purnanshu Shamjibhai

The primary aim of this research paper is to draw attention to the environmental issues raised by Amitav Gosh in his first novel of Ibis trilogy i.e. Sea of Poppies (2008). The word "ecocriticism" is gaining broad recognition in modern literature, as the destructionof environment is becoming a global issue. Ghosh is amongst the most renowned and brilliant authors in the genre of ecocriticism who writes with a profound environmental consciousness. The topics Ghosh addresses in Sea of Poppies include social, cultural, and natural supremacy throughout the novel. The current research paper examines Ghosh's Sea of Poppies with ecocritical viewpoint and draws attention to environmental problems and the consequences of imbalance as well. Additionally, it demonstrates the connection between humankind and environmentthrough flora, fauna, waterways, mountains, and wildlife.Ghosh emphasizes environmental destruction caused by uncontrolled exploitation of natural world as he describes the dishonest methods in which Britishers used to earn money via the unlawful export of opium to Chinese market.


Author(s):  
Hongwen LI

LANGUAGE NOTE | Document text in Chinese; abstract also in English.現代生物科技的廣泛應用引發了一系列社會、法律和倫理問題,它帶來的負面效應正如它的正面效果一樣多。現代生物科技的基本邏輯體現在:它採取還原論的思維模式,秉承改善生命的宗旨,以及持有技術樂觀主義的態度。作者運用莊子的哲學思想對現代生物科技展開一般性批評。作者指出,現代生物科技首先表現出強烈的反自然性,它向自然提出過分要求,干擾、阻止事物順其自然、按其本性來展示自己。現代生物科技還表現出異化特徵,主要體現在物質化和資本化兩個方面。物質化將人的活動限制在物的層面,片面追求物的有用性;資本化則導致生物資本主義的發展。用莊子道家的語言,技術的非自然性和異化的直接原因是“道”“技”分離。因此,為了走出現代生物技術的陷阱,應該採取莊子“道技合一”的方式,實現“技不離道”、“以道馭技”、“道法自然”之完美結合。Biotechnology is a field of applied biology that involves the use of living organisms and bioprocesses such as engineering, technology, and medical research. This paper highlights the social, legal, and moral issues brought about by modern biotechnology. It is particularly concerned with materialism, capitalism, and commercialism where biotechnological means are explored and exploited without ethical boundaries. The result of biotechnological abuse is that we human beings will become increasingly alienated from our authentic nature and being.Daoism was one of the major philosophical traditions of ancient China, based on the teaching of Laozi and Zhuangzi. This paper focuses on the Daoist view of human life and its relation to the natural world from Zhuangzi’s perspective. It will be contended that we must put “human flourishing” – the Dao – first, before we care about the utility of science and technology – the Ji. According to Daoism, true human self-realization depends on the unity between the Dao and the Ji.DOWNLOAD HISTORY | This article has been downloaded 138 times in Digital Commons before migrating into this platform.


Author(s):  
Françoise Dastur ◽  
Robert Vallier

This chapter examines Martin Heidegger and Edmund Husserl's concept of God from a phenomenological point of view. Husserl is not content merely to recognize as the “principle of principles” the originary presence of the thing to consciousness; he also excludes the concept of a God who would escape the laws of intentionality. God is not only a limiting-concept for philosophy, but is also what is revealed to religious consciousness as an absolute transcendence. The transcendental reduction bears not only on the whole of the natural world, but also on all the products of culture, and in particular on custom, law, and religion. The chapter explores how Heidegger and Husserl approach the relations between phenomenology and religion.


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