scholarly journals ÉLISÉE RECLUS ¿UN PROTO-ECOLOGISTA?

GEOgraphia ◽  
2020 ◽  
Vol 22 (49) ◽  
Author(s):  
Miriam Hermi Zaar
Keyword(s):  
Human Nature ◽  
Natural Environment ◽  
Environmental Awareness ◽  
Social Reasoning ◽  
Human Being ◽  
Space And Time ◽  
The World ◽  
Ecological View

Resumen: Élisée Reclus nos dejó un gran legado con el que enfoca al ser humano como parte intrínseca de la naturaleza. Este manuscrito, elaborado a partir de los textos de Reclus y de autores estudiosos de su obra, tiene como propósito examinar las reflexiones reclusianas sobre las relaciones sociedad-naturaleza en el espacio y en el tiempo desde un movimiento dialéctico, y como éstas pueden deteriorar el medio natural. En su análisis, engendrado a partir de un planteamiento que refuta el enfoque determinista, Reclus hace hincapié en los límites de la naturaleza y defiende la necesidad de formar una conciencia medioambiental, con la finalidad de comprenderla mejor y actuar sobre la misma, preservando su equilibrio. Por sus aportaciones metodológicas a los estudios geográficos y a la ecología, con las que brinda al desarrollo una visión ecológica del mundo y en particular al razonamiento ecológico-social, Reclus merece ser considerado un proto-ecologista.Palabras clave: Élisée Reclus; proto-ecología; relaciones ser humano-naturaleza en el espacio y en el tiempo; conciencia medioambiental.ÉLISÉE RECLUS, A PROTOECOLOGIST?Abstract: Élisée Reclus gave us a great legacy through focuses the human being as an intrinsic part of the nature. This manuscript elaborated from Reclus texts and authors who study their work, purposes to examine reclusian reflections about society-nature relations in the space and in the time from a dialectical movement, and how these ones can deteriorate the natural environment. In his analyses, begotten from an approach that refutes the deterministic, Reclus emphasizes the limits of nature and defends the need of forming an environmental awareness, so as to better understand it and act on it, preserving its equilibrium. For his methodological contributions to geographical studies and ecology, through which ones he provides to development an ecological view of the world and in particular to ecological-social reasoning, Reclus merits to be considered a proto-ecologist.Keywords: Élisée Reclus; protoecology; human-nature relationships in space and time; environmental awareness.ÉLISÉE RECLUS, UM PROTO-ECOLOGISTA?Resumo: Élisée Reclus nos deixou um grande legado, no qual enfoca o ser humano como parte intrínseca da natureza. Este texto, elaborado a partir de textos de Reclus e de autores estudiosos de sua obra, tem como propósito examinar as reflexões reclusianas sobre as relações sociedade-natureza no espaço e no tempo desde um movimento dialético, e como estas podem deteriorar o meio natural. Nas suas análises, engendradas a partir de uma abordagem que refuta o enfoque determinista, Reclus enfatiza os limites da natureza e defende a necessidade de formar uma consciência meio ambiental, com a finalidade de compreendê-la melhor e atuar sobre a mesma preservando o seu equilíbrio. Por suas contribuições metodológicas aos estudos geográficos e à ecologia, nas quais brinda ao desenvolvimento uma visão ecológica do mundo e em particular ao raciocínio ecológico-social, Reclus merece ser considerado um proto-ecologista.Palavras-chave: Élisée Reclus; proto-ecologia; relações ser humano-natureza no espaço e no tempo; consciência meio ambiental.

scholarly journals Educating to Forgive as an Expression of Concern for Order in a Person's Natural Environment. Part. 1: Evil and Harm in the Life of a Human Person and the Source of the Need to Forgive

2017 ◽  
Vol 4 (1) ◽  
pp. 133-139
Author(s):  
Michał Wyrostkiewicz
Keyword(s):  
Natural Environment ◽  
Human Person ◽  
Human Being ◽  
The World ◽  
Natural Climate ◽  
Good And Evil

The paper defines philosophical categories of good and evil in the process of upbringing and development of the personality. People are good by nature. That is why they tend towards the good, they desire what is good, they feel bad and do not function well when they are touched by evil. Goodness is part of the natural environment of the human being; goodness is the natural climate of the human person. At the same time, however, people perform bad deeds. They create evil. They often harm others. This is the cause of disorder in a person's environment. It turns out that the only effective and reasonable means of restoring such order is forgiveness. It is the only thing that has a chance to realistically stop the potential avalanche of evil that appears to be the obvious result of wrongdoing and “nurturing” harm or planning revenge. The evil that “insidiously” enters the world creates the need for forgiveness as the only way to respond to harm; as a way that leads to real order in a person's environment

scholarly journals Penerapan Athiti Krama Dalam Peningkatan Mutu Pendidikan Agama Hindu Pada Pasraman Dharma Bhakti Gianyar

2018 ◽  
Vol 4 (2) ◽  
pp. 163
Author(s):  
I Gusti Ayu Oka Silantari ◽  
I Ketut Mardika
Keyword(s):  
Human Nature ◽  
Learning Process ◽  
Social Order ◽  
Social Life ◽  
Human Life ◽  
Human Being ◽  
Human Beings ◽  
Advanced Society ◽  
The People ◽  
The World

<p><em>In human nature, apart from being individual beings as well as social beings who have their own culture. Culture arises in humans due to reason and thought in the human being itself. Humans will be able to live perfectly when they live together with other humans, in relation to other humans, certain norms or rules are needed. In the regulation, one of them was written about the procedure for honoring guests called Athiti Krama. Athiti Krama gives motivation in human life because through this human being can foster good relations between humans one with other human beings in harmony. The implementation of Athiti Krama can be found in societies everywhere in the world, both in the advanced society and the people who are still modest in their civilization.<br /> In social life, everyone should behave well so as to create happiness for themselves and the community, because in the teachings of Hinduism, Athiti Krama teachings are basically contained which can bring people to achieve harmony in social order in society. The basis of Athiti Krama's teachings is the ethics or morality that many of the Vedic scriptures have mentioned, one of which is Tri Kaya Parisudha. Considering the importance of Athiti Krama as a social guide in people's lives. So it should be known to be applied in the learning process in Pasraman Dharma Bhakti.</em><strong><em></em></strong></p>

scholarly journals Nasyr Da‘watu al-Tasawwuf sl-Ijtimā‘ī li Mukāfahati sl-Irhāb wa al-Tatarruf

2018 ◽  
Vol 18 (1) ◽  
pp. 81
Author(s):  
Rizqa Ahmadi
Keyword(s):  
Civil Society ◽  
Human Nature ◽  
Human Being ◽  
The World

Terrorism and radicalism are arguably against religion, law, and human nature. None of the religions on this earth encourage both actions. Whenever those doctrines are found and spread, it must be coming from a corrupt source. Terrorism and extremism are necessary and urgent issues. Both have become the enemy of all government in the world. The governments have tried to resist and fight against it in several ways and methods, but this case is still continued until our time now but grew and prospered. Based on this recent situation, this research reveals an issue, i.e. how Social Mysticism (al-Tasawuf al-Ijtima’i) and its characteristics became an approach to fighting terrorism and radicalism. Social Mysticism is an applicative formula for the teachings of mysticism and Sufism. This kind of mysticism teaches humanism value that elevates the dignity of human being. Social mysticism teaches tolerance and compassion among people, whatever their religion and their beliefs. It is in contrary to the thought of the terrorist and takfiri group that called to rigorism, violence, and bombing in the name of religion. Social mysticism gives an example through practical ways, e.g. moral of being noble, altruism and friendship. These morals are key in establishing a proper civil society.

scholarly journals Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik

2016 ◽  
pp. 108-115
Author(s):  
Richard Gorban
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Religious Commitment ◽  
Point Of View ◽  
Human Being ◽  
Christian Community ◽  
Personal Character ◽  
The World ◽  
The One ◽  
The Church

In this article by Richard Gorban «Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik» the author considers the concept of Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik, a modern Catholic philosopher and theologian, the follower of theological Personalism of Karol Wojtyla. The author found out that, according to Bartnik’s Ecclesiology, the Church consists primarily of prosopoistic constituents: the Personality of Christ, Christ, Holy Spirit, community of persons, the world of the personality and consequently becomes the Personality itself. In conformity with the Polish thinker’s interpretation, the Church is a community of personalities, founded in a real way, by means of individual relations-bonds (relatio) with the Personality of Christ as the one that performs His mission and perceives a special dimension of the subject’s existence in the process and prospects of salvation. The philosopher-personalist treats nature and peculiarities of the Church based on the idea that it is a product of religious commitment, the phenomenon of personal character. The structures of the Church and religious commitment are distinguished by prosopoistic relations (relatio), that is why the personality should be seen as not only the factor, which creates bonds with the Church, but is its fundamental structure. Based on human nature and common Christian community, the Church manifests itself as a religious-social Personality. From the point of view of realistic Universal Personalism of Stanislaw Bartnik, it takes form of a communal character, following the principles of other kinds of a community person. As long as, the Church becomes the community whole, it must realize and really fulfils its Personality, becomes truly its self, furthermore it serves and realizes not only its own existence as a personality, but the existence of a single human being in its aspirations to its own fullness.

On the Formation of the Axiological Content of the Spatiotemporal Structure of Human Existence

2021 ◽  
Vol 13 (2-1) ◽  
pp. 110-125
Author(s):  
Andrei Politov ◽  
Keyword(s):  
Human Existence ◽  
Human Being ◽  
Time And Space ◽  
Spatiotemporal Structure ◽  
Methodological Foundation ◽  
Space And Time ◽  
The Social ◽  
The World ◽  
Relational Concept ◽  
Dialectical Relationship

The author considers the foundations of the origin and formation of the axiological content of the spatiotemporal structure of human existence. The object of the research is a human being and culture at the turn of the twentieth and twenty first centuries. The theoretical and methodological foundation combines a number of approaches characteristic of the social humanities: the scientific research program of cultural centrism aimed at understanding the complex subject of social and humanitarian problems and allowing to reveal and describe its unique, individually expressed properties; the relational concept of time and space, according to which the latter exist only in mutual connection with objects and, therefore, in inseparable unity with human being; dialectical model, within the framework of which the universe is an integral organic evolving process, all structural elements of which are dialectically interconnected; the theory of chronotope affirms the immanent unity of time and space. All that has been noted makes it possible, within the framework of the presented study, to interpret space and time as a complexly structured evolving multilevel chronotopological organization immanent to human being. Human existence appears as a temporal component of the chronotopological structure, and the spatial axis of the latter is the locus of human existence and the world around a person. The value content of human space and time arises and receives its development according to their relational essence, due to their inextricable dialectical relationship with human existence. The evolution of space and time is inseparable from the evolution of human being, is an integral component of his existence, which appears as personal, aesthetic and value development, experiencing the world around him, existentially and ethically determined communication with him. Forming and evolving together with a person, time and space not only act as accidents and modes of his being, but become his value-structured life-world, interconnected with the social and cultural spheres.

Chapter I: The Pre-conscious World: A Space-and-Time Picture

1980 ◽  
Vol 25 (S1) ◽  
pp. 52-56
Author(s):  
Richard Albert Wilson
Keyword(s):  
Natural Environment ◽  
Space Time ◽  
Animal Life ◽  
Causal Relations ◽  
The Past ◽  
Space And Time ◽  
Complete Network ◽  
Plant Life ◽  
The World

But deepest of all illusory Appearances are your two grand world-enveloping Appearances, Space and Time.—CARLYLE, Sartor Resartus, 1830.The Prime, that willed ere wareness was,Whose Brain perchance is Space, whose Thought its laws.THOMAS HARDY, The Dynasts.Question one. What were the nature and characteristics of the world in its three main divisions of matter, plant life, and animal life, before it emerged to its fourth main division in the explicitly conscious life of man? The answer to this question carries us backward in time to a period so remote from the present that no answer would be at all possible were it not that in his emergence to consciousness man rose above the time-stream of sense, and by the help of language has been able to recover and reconstruct the otherwise irrecoverable past. While the actual sense-facts which constituted the natural environment contemporary with man’s emergence have long since vanished in the stream of change, we know now, from our knowledge of the past and present, that in any piece of virgin timber or park land of to-day we should have, substantially and typically, the same natural environment from which man emerged thousands of years ago. We should have, first of all, the same inorganic world of fixed geographic relations and definite structures: sun, moon, stars, clouds, winds, waters, soil, rocks, etc.; second, the differentiated forms of organic insentient life: grass, flowers, shrubs, trees, etc.; third, the various forms of sentient life: fishes, birds, reptiles, mammals; all these multitudinous forms, inorganic and organic, differentiated from each other and united with each other in a complete network of space, time, and causal relations.

scholarly journals Wychowanie ekologiczne w perspektywie personalistycznej

2003 ◽  
Vol 1 (1) ◽  
pp. 445-456
Author(s):  
Stanisław Dziekoński
Keyword(s):  
Natural Environment ◽  
Value Of Life ◽  
Social Dimension ◽  
Modern World ◽  
Human Being ◽  
Ecological Education ◽  
The Social ◽  
The World ◽  
Objective Value ◽  
Practical Recommendations

In the modern world, the value and the dignity of man, the value of life are very often placed in doubt, while consumer mentality, the glorification of freedom, subjection to egoism - achieve great measures. This situation has its negative reflection on education towards the respect of the socio-natural environment. Suggestions presented for pro-ecological education quite frequently concentrate on practical recommendations, which apply above all to the world of nature. Many a time the social dimension of this education and personalistic motivation are omitted. So, the uncovering of the value of pedagogical personalism for ecological education is especially important today. The reflection presented here shows that ecological education is close to the personalistic concept of education, and it is even immanently rooted in the aims and principles plotted by it. At the foundations of ecological education in personalism, we find the greatness and the dignity of the human being as a person. The .personalistic norm.) of pro-ecological education by no means depreciates other beings possessing autonomy and objective value. Between man and other beings, one can see close ties, relations of interdependence, common sharing of destiny. This is especially underlined in the Christian concept of personalism, which directs the whole of education in the Christ-centered direction.

Study on Commercial Application of Sustainable Design for Youth Product

2011 ◽  
Vol 101-102 ◽  
pp. 136-139
Author(s):  
Ying Zhao
Keyword(s):  
Young People ◽  
Environmental Protection ◽  
Sustainable Design ◽  
Early Stage ◽  
Environmental Awareness ◽  
Commercial Application ◽  
Human Being ◽  
The World ◽  
Commercial Operation ◽  
The Relationship

With the enhancement of environmental protection consciousness, people pay increasingly attention to sustainable design all over the world recent years. Sustainable design is still in the early stage in China. Applying it in commercial operation is more helpful to promote sustainability in society. According to the survey, young people have strong environmental awareness relatively. There’re already many corporations have used sustainable idea in design for youth products successfully. This paper presents that sustainable design need to consider fully about the relationship among people, environment and economic. In accordance with the demands of youth to take different methods of sustainable design flexibly will benefit both to environment and human being.

scholarly journals K personální etice

Envigogika ◽  
2015 ◽  
Vol 10 (4) ◽  
Author(s):  
Zuzana Svobodová
Keyword(s):  
Human Nature ◽  
Human Existence ◽  
Human Being ◽  
The World ◽  
The Subject ◽  
The Difference ◽  
Ethical Basis

In the text entitled "The Ethics of Persona" are successively opened following questions: What is the basis of ethics? What constitutes the humanity of man? How have views of human nature in history changed? What has the discovery of the subject-object approach to the world meant? Why do we now talk about the need for a new ethics? After emphasizing the role of communication in the human being, a consequence of the difference of social or individual bases of human existence is shown. Also depicted is the gradual discovery of the personal dimension of man and the tension, which can be   expressed following Levinas's formulation, as a question: nominative, or accusative? Referring to the prioritisation of accusative "selves" before the nominative "Ego" leads to the prioritisation of responsibility and care as the (existential) significant ethical basis for the meaningful development of man and the world.

scholarly journals NILAI-NILAI PENDIDIKAN TAUHID DALAM KISAH ASHABUL UKHDUD SURAT AL-BURUJ PERSPEKTIF IBN KATSIR DAN HAMKA

2018 ◽  
Vol 19 (2) ◽  
pp. 163-174
Author(s):  
M Muthoifin ◽  
Fahrurozi Fahrurozi
Keyword(s):  
Human Nature ◽  
Islamic Education ◽  
Human Being ◽  
Education Evaluation ◽  
The Third ◽  
Practice Behavior ◽  
The World ◽  
The Ideal

Tawhed is to insulate God in creation, worship and name and natures. he must be awake with the best of everything that can divert it. Because tawhed is a very basic and fundamental thing for a Muslim's life. Tawhid is the determinant of a person both in the life of the world and the hereafter, happy or miserable, safe or wretched. tawhed became one of the potential that brought every human being when he was born in the world, the need for educational efforts so that potential is maintained. This study aims to determine the concept of tawhed education in the story of ashabul ukhdud. So important is the story that Allah mentioned in the Qur'an. The second goal is to implement the concepts of Tawhed education in Islamic education. Because the most important element in Islamic education is tawhed education, education that teaches every practice, behavior, purpose of life is only God. The results showed that the ideal Islamic education is very concerned about the implementation of tawhid education, because tawhed is the spirit of Islamic education which consists of three principal, first, tawhed rububiyyah education contained therein such as human nature as the basis of tawhed education, the natural sign as a means of tawhed education, reward and punismant in tawhed education. Secondly, the education of tawhed uluhiyyah such as, the role of educators in tawhid education, evaluation in tawhed education and tawhed education throughout life. Then the third tawhid asthma 'wasifat (names and natures of Allah) education.Tauhid yaitu mengesakan Allah dalam rububiyyah, uluhiyyah dan asma’ washifat, harus terjaga dengan sebaik-baiknya dari segala yang bisa menyelewengkannya. Karena tauhidmerupakan perkara yang sangat pokok dan mendasar bagi kehidupan seorang muslim. Tauhid merupakan penentu seseorang baik di kehidupan dunia maupun akhirat, bahagia atau sengsara, selamat atau celaka. Tauhid menjadi salah satu potensi yang dibawa setiap manusia ketika ia dilahirkan didunia, perlu adanya usaha pendidikan agar potensi itu tetap terjaga. Penelitian ini bertujuan untuk mengetahui konsep pendidikan tauhid dalam kisah ashabul ukhdud. Begitu pentingnya kisah tersebut sehingga Allah menyebutkannya dalam Al-Qur’an. Tujuan kedua yaitu untuk mengimplemen-tasikan konsep-konsep pendidikan tauhid dalam pendidikan Islam. Karena unsur terpenting dalam pendidikan Islam adalah pendidikan tauhid, pendidikan yang mengajarkan setiap amalan, perilaku, tujuan hidup hanya Allah. Hasil penelitian menunjukkan bahwa pendidikan Islam yang ideal sangatlah memperhatikan pelaksanaan pendidikan tauhid, karena tauhid merupakan ruh dari pendidikan Islam yang terdiri dari tiga pokok, pertama, pendidikan tauhid rububiyyah yang terkandung didalamnya seperti fitrah manusia sebagai dasar pendidkan tauhid, ayat kauniah sebagai sarana pendidikan tauhid, Targhib dan tarhib dalam pendidikan tauhid. Kedua, pendidikan tauhid uluhiyyah seperti, peran pendidik dalam pendidikan tauhid, evaluasi dalam pendidikan tauhid dan pendidikan sepanjang hayat. Kemudian yang ketiga pendidikan tauhid asma’ wasifat.

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