scholarly journals Reconceiving the Ecological Wisdoms of Ved?nta in Anthropocene: An Eco-aesthetical Perspective

2020 ◽  
Vol 12 (5) ◽  
Author(s):  
Pankaj Kumar Verma ◽  
◽  
Prabha Shankar Dwivedi ◽  
Keyword(s):  
Natural Resources ◽  
Physical Environment ◽  
Critical Analysis ◽  
Deep Ecology ◽  
Ecological Crisis ◽  
Indian Society ◽  
Human Beings ◽  
Human Race ◽  
Existential Crisis ◽  
The Relationship

The paper aims to lay out a critical analysis of eco-aesthetical wisdom of pan-Indian society through the lens of ancient seers whose insights for environment and ecology were shaped in the form of the teachings of Vedas and Upani?ads. With the passage of time, the bond between humans and non-humans has largely weakened, and humans have increased exploiting the natural resources without caring for their regeneration. Consequent nature bred hostility is emerging as a bigger crisis in front of the 21st Century world that may sooner turn to be, if not taken seriously, an existential crisis for the whole human race. The Upani?ads enlighten us not only with the knowledge of maintaining the relationship between human beings and physical environment but also among various inhabitants of ecology. Therefore, as Deep Ecology proposes, there should be a shift from human at the centre (anthropocentricism) to ecology at the centre (ecocentrism) which very much was existing in Indian society. So, this paper attempts to deal with the global ecological crisis co-opting with the ecological/environmental ideas and attitude of the classical Indian treatises.

scholarly journals O trudnych pytaniach, ludziach i (pozostałej) przyrodzie: ekologia głęboka a ochrona przyrody

2004 ◽  
Vol 2 (1) ◽  
pp. 107-122
Author(s):  
Stanisław Jaromi
Keyword(s):  
Natural Resources ◽  
Present Article ◽  
Critical Analysis ◽  
Deep Ecology ◽  
Ecological Crisis ◽  
Limited Resources ◽  
Best Interest ◽  
Ecological Theories ◽  
The World ◽  
Basic Ideas

Today people seem to have endless consumption needs while the world we live in is finite with limited resources. This easily leads to an ecological crisis. Arne Naess and different representatives of current „deep ecology" ask and explain „ecological wisdom "in an attempt to find a solution for this crisis. This situation considers the basic dispute between the choice of human lifestyles, such as affirming the value of personal wealth, against the best interest of nature and natural resources. It is asked: What are the implications between the growth of consumption and the exploitation of nature? The present article takes up the difficult task of presenting basic ideas of deep ecology in the context of other ecological theories and praxis. It characterizes the dispute between deep ecology and different proposals of preservation of nature and the resolution of the global ecological crisis. Furthermore, it represents a critical analysis of the philosophical basis of deep ecology and points to the Christian/Franciscan attitudes of brotherhood towards our „smaller brothers" - the plants and animals.

scholarly journals Towards an Ecological Consciousness

1993 ◽  
Vol 10 (2) ◽  
pp. 238-248
Author(s):  
A. R. Agwan
Keyword(s):  
Deep Ecology ◽  
Ecological Crisis ◽  
Human Beings ◽  
Ecological Consciousness ◽  
Human Community ◽  
Relational Perspective ◽  
Visible Sign ◽  
Global Environmental

E. F. Schumacher, the author of Small Is Beautifit said, "We are atwar with Nature and if by chance we win the war, we shall be the loser."This paradox of modem humanity is not universally accepted. However,there is hardly any visible sign of a deceleration in humanity's unilateralwar against the environment. Consequently, humanity is drawing closerand nearer to an imminent debacle.Although "the voices of peace" for solving the crisis could be heardas early as the late 194Os, their mediation has come to be regarded asvaluable only recently. As a result, the global environmental movementhas started shaping the course of developmental strategies. But, unfortunately,the growing concern over environmental devastation is still superficialand not viewed holistically. The ongoing concerns are limited to theextent of the exploitation of natural murces and the sustainability of thedevelopmental processes. However, a few voices that consider the predicamentfrom a holistic viewpoint and in a perspective of "deep ecology"are certainly audible in the global debate. The proponents of the holisticapproach feel that humanity's present awareness of the environmental crisisis not sufficient. What is needed, according to them, is a dispassionateecological consciousness emanating from the synthesis of the completeexperience of humanity since the dawn of civilization and also taking intoconsideration all facets of the ultimate reality.The New Ecological RealismFor quite some time, a relational perspective has been stressed in discussionsabout understanding and solving the ecological crisis. Accordingto this viewpoint, "nature is a web of relations" and therefore "denial ofrelationality is denial of being" (Skolimowski 1991). Furthermore, it expandsthe frontiers of the relationality of the human community to thegreater relationality of all biotic and abiotic members of the biosphere andbeyond. A concept of "the cosmic family" has been envisaged by advocatesof this vision, and humanity is expected to mold its behavior patternsso that human beings can fulfill their obligations towards the vastfamily and honor all relations while deriving benefits from the ~esourcepool of their cultural and physical environments.In its wake, a movement for deep ecology has been proposed. Theterm "deep ecology" signifies the encouragement of a more profound ...

scholarly journals Comparative Study of Family Pathology Based On Old-Age Habitants & Family Habitants

2016 ◽  
Vol 3 (4) ◽  
Author(s):  
Himani Bhasin
Keyword(s):  
Old Age ◽  
Social System ◽  
Human Values ◽  
Indian Society ◽  
Human Beings ◽  
Social Unit ◽  
System A ◽  
Emotional Relationships ◽  
The Family ◽  
The Relationship

The family is a primary social unit of every culture. In India, the family rather as an individual has been considered as the unit of social system. A family is a set of human beings related to each other in a non-professional manner, giving rise to a concrete cohesion within the family. Love, care, and affection are the most prominent human values, which are responsible for maintaining these bonds of relationships within a family.  The Indian family reflects the socio-cultural fabric of Indian society, its philosophy and values. (Sethi, 1989) The relationships within a family are complex of varying degrees of intensity and myriad in nature. The emotional tone, which governs the relationship between any two persons, is continuously influenced in its course by emotional relationships of all others in the family.

scholarly journals Broken wholeness: A critical analysis of Henri JM Nouwen’s spirituality of vulnerability and its possible value for the current discourse on health and wholeness.

2016 ◽  
Vol 2 (2) ◽  
pp. 589-606 ◽  
Author(s):  
Riaan Van der Merwe
Keyword(s):  
Spiritual Formation ◽  
Critical Analysis ◽  
Significant Contribution ◽  
Holistic Health ◽  
Human Beings ◽  
Current Thinking ◽  
Core Concepts ◽  
The Relationship

This essay investigates whether the counter-cultural spiritual formation theology of Henri Nouwen could make a significant contribution to the current discourse on an inclusive, gender-equitable, spirituality-based approach to holistic health. Three main relationships feature in the majority of Nouwen’s works: the relationship to self, the relationship to others and the relationship to God. This foundational framework of Nouwen is used to structure this inquiry into the possible enduring value of certain core concepts that Nouwen developed within his triad of ‘movements’ toward wholeness. In his thinking about the movement of Reaching Out to our Fellow Human Beings, the concept of Vulnerability emerges as a key component of his theology and it will be the focus of this article. In a second article the value of Nouwen’s seminal thinking on Embodiment (the movement of Reaching Out to our Innermost Self) and in a third his lifelong engagement with Mystery (the movement of Reaching Out to our God) will also be brought into discussion with current thinking.

scholarly journals Eco Meluha: An Ecocritical Reading of Amish Tripathi’s The Immortals of Meluha

2021 ◽  
Vol 9 (3) ◽  
pp. 158-162
Author(s):  
Abel Justine
Keyword(s):  
Literary Theory ◽  
Physical Environment ◽  
Human Beings ◽  
The Relationship

The term ‘ecocriticism’ was coined by William Rueckert in 1978 and it was popularized by Cheryll Glotfelty through her 1996 work The Ecocriticism Reader. According to her, ecocriticism is the study of the relationship between literature and nature or the physical environment. Ecocriticism later turned out to be a pivotal area in literary theory. The theory posits that human beings are inherently related to nature. They are dependent on nature in one way or another. For example, air, water, food etc. are inevitable aspects for man. In the same way, nature too is dependent on man.

scholarly journals Edukacja środowiskowa w zadaniach rodziny

2006 ◽  
Vol 4 (1) ◽  
pp. 415-425
Author(s):  
Irena Grochowska
Keyword(s):  
Young People ◽  
Natural Resources ◽  
Human Life ◽  
Ecological Crisis ◽  
Growing Up ◽  
Human Beings ◽  
The Road ◽  
Family Crisis ◽  
The Family ◽  
The Moment

Solutions to such an important problem as an ecological crisis should be sought to start with indicating reasons for such a situation. Contamination of the environment, using up the natural resources, changes in biodiversity of flora and fauna, and many other similar urgent problems are the effects of actions that lead to family, social, political, or economical structures, or also lack of specified aim or sense in life, the basis for all these structures is nevertheless the family and it can be easily said the family crisis is the beginning of the crisis in other areas of human life also an ecological crisis. It is important in bringing up and environmental education to prepare for coexistence with nature and to respect humans’ habitat. Creative companionship with young people in the road which they should take from the moment of conception to the moment of achieving an integrated personality, such that in the practice of everyday life he would realize through his motivated posture “mature ecological outlook on life“ starts with the family and cooperation with others. Personal growing up of human beings takes place not in isolation but in cooperation with others.

scholarly journals Management Ethics for Islamic Development Institutions in Malaysia: An Approach of Hisbah

2018 ◽  
Vol 7 (4.38) ◽  
pp. 1334
Author(s):  
Azrin Ibrahim ◽  
. .
Keyword(s):  
Natural Resources ◽  
Research Design ◽  
Human Beings ◽  
Ethical Management ◽  
Management Ethics ◽  
Descriptive Research ◽  
Ethical Approach ◽  
Development Institutions ◽  
The Relationship

The purpose of this study is to examine and highlight hisbah as a management ethical approach for Islamic development institutions. Generally, each institutions has its own ethic that has been gazette. However, this study attempts to emphasize hisbah as an approach in management ethics to be emphasized in the Islamic development institutions. This is because hisbah is a supervisory method born from Islamic epistemology and also practiced by the Prophet Muhammad SAW. Hisbah is also a holistic ethic because its application encompasses internal and external surveillance within each person. In addition, hisbah method also emphasizes the relationship between humankind and Allah SWT, human beings and human beings with natural resources. However, some issues must be resolved. What are the definitions and components contained in hisbah? How hisbah can be practiced as a management ethic for Islamic development institutions? This study is generally aimed to addressing these issues. This study applies descriptive research design and document study as a means of collecting data. Finally, this study found that hisbah has several components to be implemented as the ethical management for Islamic development institutions. In addition, the study also found that the adoption of hisbah as ethical in Islamic development institutions would create more disciplined, proactive and good employees as well as able to boost the performance of institutions to better performance.    

scholarly journals Critical Analysis of Conservative Concepts Community Participation as Reresentative for Forest Conservation in Indonesia

2021 ◽  
Author(s):  
Rochmawati
Keyword(s):  
Natural Resources ◽  
Physical Environment ◽  
Critical Analysis ◽  
Large Scale ◽  
Forest Conservation ◽  
Natural Conditions ◽  
Cultural Aspects ◽  
Physical Conditions ◽  
Over Exploitation ◽  
Land Water

The development of science and technology has a synergistic impact on the increasingly critical thinking and demands of society in improving a better life, in terms of economic, social, and cultural aspects. However, in its implementation, the demands and influences of globalization that hit have an unfavorable impact with the level of excessive extraction (over exploitation) of the use of natural resources on a large scale on the pretext of fulfilling the needs of life without paying attention to a very crucial factor, namely natural conditions. The environment is a combination of physical conditions that include the state of natural resources such as land, water, solar energy, minerals, and flora and fauna that grow on land and in the ocean, with institutions that include human creations such as decisions on how to use the physical environment

scholarly journals Kedudukan dan Peran Manusia dalam Alam: Tanggapan atas Kritik Al Gore terhadap Arne Naess

2021 ◽  
Vol 20 (1) ◽  
pp. 67
Author(s):  
Barnabas Ohoiwutun
Keyword(s):  
Free Will ◽  
Key Words ◽  
Deep Ecology ◽  
Ecological Crisis ◽  
Responsibility To Protect ◽  
Human Being ◽  
Human Beings ◽  
The Earth ◽  
Al Gore

<em><em>This articleaims to respond Al Gore’s critics onArne Naess’ concept of deep ecology. ForAl Gore, deep ecology of ArneNaesshas reduced the position and the role of human being in nature. The reason is becauseNaess’s deep ecologyis assumed to see human being as the source of destruction on earth and alien which is not part of nature; it grasps man as creature without ability to think and to have free will; and it has no solution for current ecological crisis. Naess, in constrast, comprehends human beings as good in himself, part of nature, and a unique creature. Because of this uniqueness,human being has responsibility to protect and to preserve nature.Thus, although they have differences, both deep ecology of Naess and the ecology of Al Gore havemany similarities. These similarities can be used ascontribution to any effort to save the earth today.<br /></em></em><p><strong><em>Key words</em></strong><em>: </em>ekologi dalam, menusia, alam, antroposentrisme, ekosentrisme</p>

Our Responsibility to Future Generations

1990 ◽  
Vol 84 (1) ◽  
pp. 207-212 ◽  
Author(s):  
Lothar Gündling
Keyword(s):  
Natural Resources ◽  
Future Generations ◽  
Human Beings ◽  
Human Species ◽  
Ecological Ethic ◽  
Man And Nature ◽  
Ethical Approaches ◽  
Life On Earth ◽  
The Relationship

In recent years, lawyers have begun to join ecologists in debating whether there are—or should be—obligations to protect the interests of future generations. This legal debate was preceded by a philosophical one, dating back to the early 1970s, on the emergence of a new or “ecological” ethic redefining the relationship between man and nature in such a way as to ensure the survival of the human species on earth. The background to the various ethical approaches has been the indisputable fact that humanity has accumulated a monstrous potential to destroy life on earth, and that it is using natural resources and the environment in a way that threatens the survival of future generations—at least, at a standard that we today consider worthy of human beings.

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