scholarly journals Denial of Human Superiority Over Nature as the Denial of the Value of Nature

2021 ◽  
Vol 19 (4) ◽  
Author(s):  
Mariya Yarema

Ecology as a science today, mainly rejects anthropocentrism in favour of nonhuman-centred ethics. Such rejection is propagated as a proper valuing of nature, while the human-centred eco-theories are considered to be the theoretic basis for the exploitation and destruction of nature by humans. The main purpose of some nonhuman-centred ecologic theories is to reduce the growth of the human’s population because the people’s existence, totally, is seen as a cause of ecological disasters, and even social problems. The aim of the article is to show that human beings are, in reality, the only living organisms on Earth, able to take care about nature as it deserves. The main problem is incorrect behaviour with nature, not a big amount of people living on the Earth. The ecological disasters, at the same time, are connected not only with humans’ irresponsible conduct, but with the natural forces that are independent from human activity, but that does not deprive people from the task to take responsibility for their environmental behaviour.

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.


Author(s):  
N. Thyagaraju

The present seminar paper mainly highlight  the concept of  water pollution, causes of water pollution,  Its Effects, Elements of  pollutants, Methods  used to prevent the water pollution in environment  and the mandatory initiatives taken by the concerned authorities for prevention of  water pollution. Water   is essential for survival of all living organisms on the earth. Thus for human beings and plants to survive on land, water should be easily accessible. The term “Pollution” is generally refers to addition of any foreign body either living or non – living or deletion of anything that naturally exists. The basic Sources of Water pollution causes due to Culmination into lakes, rivers, ponds, seas, oceans etc. Domestic drainage and sanitary waste, Industrial drainage and sewage, Industrial waste from factories, Dumping of domestic garbage, Immersion of Idols made of plaster of Paris, Excess use of Insecticides , pesticides, fungicides, Chemical fertilizers, Soil erosion during heavy rains and floods, Natural disasters, tsunami etc. General pollutants  which are also caused for water pollution  which include Organic, Inorganic, and Biological entities, Insecticides, Pesticides, Disinfectants ,Detergents, Industrial solvents, Acids, Ammonia fertilizers, heavy metals, Harmful bacteria, Virus, Micro –Organisms and worms, Toxic chemicals. Agricultural lands become infertile and thereby production also drops, Spread of epidemic diseases like Cholera, Dysentery, Typhoid, Diarrhea, Hepatitis, Jaundice etc. The  basic responsibility of the Government, NGOs, National Pioneer scientific Research Institutions may conduct  research oriented programs on control of water pollution by create  awareness among the public through mass media and Environmental Education on recycling units,  and  water treatment plants must be established both at domestic levels and Industry levels, Every citizen must feel responsible to control water pollution. There have been many water pollution prevention acts that have been set up by the governments of the world. But these are not enough for permanent water pollution solutions. Each of us needs to take up the responsibility and do something at an everyday at individual level. Otherwise we can’t survive in a society forever in a future. 


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.


Symmetry ◽  
2021 ◽  
Vol 13 (7) ◽  
pp. 1157
Author(s):  
Victor Borovkov

Chirality is an inevitable property of our Universe, having an enormous impact in different fields, ranging from nuclear physics and astronomy to living organisms and human beings [...]


2021 ◽  
pp. 053901842199894
Author(s):  
Frank Adloff ◽  
Iris Hilbrich

Possible trajectories of sustainability are based on different concepts of nature. The article starts out from three trajectories of sustainability (modernization, transformation and control) and reconstructs one characteristic practice for each path with its specific conceptions of nature. The notion that nature provides human societies with relevant ecosystem services is typical of the path of modernization. Nature is reified and monetarized here, with regard to its utility for human societies. Practices of transformation, in contrast, emphasize the intrinsic ethical value of nature. This becomes particularly apparent in discourses on the rights of nature, whose starting point can be found in Latin American indigenous discourses, among others. Control practices such as geoengineering are based on earth-systemic conceptions of nature, in which no distinction is made between natural and social systems. The aim is to control the earth system as a whole in order for human societies to remain viable. Practices of sustainability thus show different ontological understandings of nature (dualistic or monistic) on the one hand and (implicit) ethics and sacralizations (anthropocentric or biocentric) on the other. The three reconstructed natures/cultures have different ontological and ethical affinities and conflict with each other. They are linked to very different knowledge cultures and life-worlds, which answer very differently to the question of what is of value in a society and in nature and how these values ought to be protected.


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.


2000 ◽  
Vol 10 (3) ◽  
pp. 711-723 ◽  
Author(s):  
Karl Schudt

Abstract:Corporations are often considered as moral agents. Traditional ethical systems are directed toward human beings—how could human rules be expected to apply to corporations? In this paper an alternative system of ethics is proposed, tailored specifically for the corporate entity. I use the method of Aristotle, in which the character traits (virtues) that are conducive to the goal of human activity, happiness, are derived. For corporations, the goal is taken to be the traditional capitalist one of sustainable profit, and corresponding corporate virtues are derived. I argue that corporate virtues such as Efficient Production, Resource Management, Correct Pricing, and Right Relationship will be beneficial to human beings. It is profitable to consider the interests of human beings, because the corporation will avoid a costly war of offense and retaliation. A corporate ethics is developed that protects humans and has motivating force not based on human nature, but rather profit.


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.


2018 ◽  
Vol 23 (1) ◽  
pp. 105-123
Author(s):  
Elizabeth Li

AbstractThis article will show that the relationship between divine grace and human activity in the Anti-Climacus works should be understood as an inverted dialectic. Although Anti-Climacus communicates the strictness of Christianity and the importance of undertaking the Christian task, I will argue that the Anti-Climacus works are ultimately aimed at deepening the reader’s understanding of grace. By exploring Anti-Climacus’ accounts of human imagination and will in coming to faith and in the task of following Christ, it becomes clear that human activity ultimately reveals human beings’ limitations and their dependence on grace.


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