scholarly journals REKONTRUKSI ECORELIGIUS ORANG MELAYU Solusi Penyelamatan Lingkungan

2017 ◽  
Vol 16 (1) ◽  
pp. 99
Author(s):  
Husni Thamrin, M.Si
Keyword(s):  
Indigenous People ◽  
Environmental Ethics ◽  
Deep Ecology ◽  
Ecological Crisis ◽  
Human Being ◽  
The People ◽  
Traditional Societies ◽  
The Times ◽  
The Universe

Anthropocentric paradigm has distanced humans from nature, as well as causing the humans themselves become exploitative in attitude and do not really care about the nature. In relation, ecological crisis also can be seen as caused by mechanistic-reductionistic-dualistic of Cartesian science. The perspective of anthropocentric is corrected by biocentrism and ecocentrism ethics, particularly Deep Ecology, to re-look at the nature as an ethical community. The concept of ecoculture is already practiced from the beginning by indigenous or traditional societies in elsewhere. The perspective of the human being as an integral part of the nature, and  the behaviour of full of resposibility, full of respect and care about the sustainability of all life in the universe have become perspectives and behaviours of various traditional people. The majority of local wisdom in the maintenance of the environment is still surviving in the midst of shifting currents waves by a pressure of anthropocentric perspective. There is also in a crisis because a pressure of the  influences of a modernization. While others, drifting and eroding in the modernization and the anthropocentric perspective.In that context, ecoculture, particularly Deep Ecology, support for leaving the anthropocentric perspective, and when a holistic life perspective asks for leaving the anthropocentric perspective, the humans are invited to go back to thelocal wisdom, the old wisdom of the indigenous people. in other words, environmental ethics is to urge and invite the people to go back to the ethics of the indigenous people that are still relevant with the times. The essence of this perspective is back to the nature, back to his true identity as an ecological human in the ecoreligion  perspective.

Environmental Ethics and Sustainability in Indian Thought

2021 ◽  
Vol 26 ◽  
pp. 55-87
Author(s):  
Rana P. B. Singh ◽  
Keyword(s):  
Sustainable Development ◽  
Environmental Ethics ◽  
21St Century ◽  
Sustainable Development Goals ◽  
Vital Role ◽  
Deep Ecology ◽  
Way Of Life ◽  
Indian Thought ◽  
Development Goals ◽  
The Universe

Religion (dharma) plays a vital role in the Hindu (Sanatana) quest for understanding and practicing harmony between nature and humanity that result into the formation of a cosmological awakening, i.e. 'transcending the universe.' The importance and applicability of such new consciousness is a sign in promoting global humanism in the 21st century, where environmental ethics and sustainability are the wheels of making the future more humane and peaceful. Arne Naess, who coined the term 'deep ecology' conceiving humankind as an integral part of its environment, gives credit to Gandhi. Gandhi’s contributions help to re-awaken the human spirit to self-realisation, finally leading to revelation promoting human coexistence with nature sustainably, mostly through re-interpretation of Vedantic thought. Under the SDGs (Sustainable Development Goals) the ideas of Gandhi are recognised as a path that makes human coexistence stronger, feasible and co-sharedness, sustainable in peace and harmony with nature. This essay presents ecospiritual contextuality and its vitality concerning a sustainable perspective in line with Gandhi's vision and way of life.

The ecology of ‘we’ and ambient warmth: Richard Neutra's ecological architecture

2015 ◽  
Vol 19 (4) ◽  
pp. 349-359
Author(s):  
Jin Baek
Keyword(s):  
Natural Resources ◽  
Environmental Ethics ◽  
Personal Communication ◽  
Energy Performance ◽  
Ecological Crisis ◽  
Human Being ◽  
Intellectual Tradition ◽  
Ecological Architecture ◽  
Richard Neutra ◽  
Personal Ethics

The article seeks to generate a more nuanced version of environmental ethics than the current positivistic approach taken towards the ecological crisis by referring to the sense of ecology as evident in the practice and writings of Richard Neutra. Despite the whiteness of his architecture, Neutra's architecture was ecological in a profound way in which the ethics of the inter-personal and related dwelling activities of inhabitants are as important as measuring energy performance. For him, more fundamental than man's relationship with nature or natural resources was the inter-personal sharing of ‘we’, in which scarcity itself is the medium of a proportionate joining. Put differently, the reciprocity between the natural and the inter-personal, in which the former reinforces the latter, was the key to an ecological setting.In the process of underpinning Neutra's sense of the reciprocity between the natural and the inter-personal, as well as the shared inter-personal communication in an atmosphere, this article draws ideas from Japanese intellectual tradition such as Tetsuro Watsuji&s notion of fudo, or climate, and its correlate inter-personal ethics, and Kitaro Nishida's account of a trans-subjective mode of communication of the ‘we’. Referring to this Japanese tradition in which Neutra was deeply interested, the article interprets Neutra's architecture based not upon the ego-oriented mode of the ‘I’ but upon the ego-less mode of ‘ek-sistere’ that reinstates the condition of the human being as a pre-reflective corporeal being, or what I would like to call a ‘common subjectivity’ to be articulated into different, yet conjoined, ‘I’s to form a joint measure. In this fashion, the article demonstrates how one's relationship with the natural necessarily involves the dimension of the inter-personal, while illuminating the goal of Neutra's practice: securing a place for the inter-personal through the coordination of natural forces.

scholarly journals Perkembangan Busana Adat Ke Pura Umat Hindu Di Bali Dalam Era Globalisasi

2020 ◽  
Vol 1 (2) ◽  
pp. 59-64
Author(s):  
Ni Luh Ketut Sukarniti
Keyword(s):  
Language Arts ◽  
Social Systems ◽  
Knowledge Systems ◽  
Cultural Shift ◽  
Equipment And Supplies ◽  
Environmental Support ◽  
The People ◽  
The Times ◽  
The Universe

Along with the times and also the flow of globalization are brings the influence of changes in the environment on the people of Bali. This change can occur in various aspects of life such as equipment and supplies, livelihoods, social systems, language, arts, knowledge systems and religion or belief.The deterioration in the quality of the environment arises from various environmental problems, has made humans aware of the importance of environmental support for life in the universe. The environment cannot support an unlimited number of lives. Environmen- tal conservation must be maintained as it is. This means that the environment is undergo- ing a process of change.If you pay attention, there are very many indigenous cultures of the archipelago that have experienced a shift due to the flow of globalization, be it language culture, even a cultural shift in dress

scholarly journals Madukaku as the Basis of Being Human in (Igbo) African Worldview; A Critical Reflection

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Bassey Samuel Akpan ◽  
Okpe Okpe ◽  
Timothy Adie
Keyword(s):  
Critical Reflection ◽  
Belief System ◽  
Point Of View ◽  
Deep Ecology ◽  
Human Being ◽  
Land Ethic ◽  
Western Idea ◽  
African Worldview ◽  
Critical Understanding ◽  
The Universe

Critical understanding of Western idea of human personality reveals a lot of weaknesses. It reveals individualistic and anthropocentric tendency which is the reason for unpleasant relationship between man and fellow man and man and the environment. This kind of thinking has led Western environmental ethicist to now propound theories towards communitarian stand, for instance; deep ecology, land ethic, eco-feminism to mention a few. Enyimba, Maduka holds a radical point of view from many African communal philosophers. Maduka holds that a person is human because he/she is worth more in quality and essence than other beings and things. Such thinking has been the underlying rationale behind man’s overexploitation of nature. The thrust of the essay is to look at the basic tenets of Madukakism as the philosophy of being human in Africa. This paper agrees with the idea of Madukaku that humanity is at the centre of the universe, but differs from its individualist assumptions. In African ontology, the hierarchy of beings, God, lesser deities and ancestors are above human, If this is the case then man is not supreme and cannot be ‘the measure of all things’. Hence this paper rejects Maduka’s postulation of human being as supreme, because even within African environment there are some trees, rivers, mountains etc that are considered sacred and its therefore considered a taboo to toy with them. To this, no matter how highly placed man is, he is not allowed to touch nor exploit them, without dare consequence, which clearly shows that man is not the measure of all things but is in a complimentary state with other beings in African belief system.

scholarly journals Environmental Ethics in Akyem Abuakwa: Developing the Ecological Zone through the African Worldview

2020 ◽  
pp. 185-194
Author(s):  
Samuel Asiedu-Amoako ◽  
Michael Kwadwo Ntiamoah
Keyword(s):  
Environmental Ethics ◽  
Environmental Degradation ◽  
Environmental Concern ◽  
Geographical Location ◽  
Environmental Conservation ◽  
Ecological Crisis ◽  
Human Beings ◽  
The People ◽  
African Worldview ◽  
Crisis Call

Akyem Abuakwa’s geographical location puts her in a different environmental condition. Both natural and human factors have combined in causing massive environmental degradation and ecological crisis. The environmental degradation and ecological crisis call for exploration of indigenous knowledge to construct indigenous ecological orientations and environmental concerns that could be relevant to recent times. Using qualitative design, the study found out that the traditional belief among the people of Abuakwa has created the awareness that human beings are answerable to the line of ancestors for their stewardship over the non-human parts of creation-land, flora and fauna; all these belong to the ancestors. The study proposes that environmental ethics through the African worldview and bioethical African worldview would dictate a fresh environmental concern and ecological orientation for the world today. The study is relevant as it contributes to traditional environmental conservation ethics.

Notes on Miki Kiyoshi’s Anthropological Humanism and Environmental Ethics

2021 ◽  
Vol 18 (2) ◽  
pp. 227-257
Author(s):  
Dennis Stromback ◽  
Keyword(s):  
Environmental Ethics ◽  
Social Economic ◽  
Deep Ecology ◽  
Environmental Philosophy ◽  
Ecological Crisis ◽  
Philosophical Work ◽  
Kyoto School ◽  
Environmental Destruction ◽  
The Way

This article argues for the importance of using Miki Kiyoshi’s anthropological humanism as a theoretical resource for confronting the unfolding ecological crisis. What makes Miki’s anthropological humanism valuable towards this end, in particular, is in the way he blends multiple theoretical discourses—particularly Nishida and Marx—which speak to the concerns espoused by Deep Ecology and Marxist approaches to environmental philosophy. Unlike other Kyoto School thinkers deployed in the service of building an environmental ethics in recent years, Miki’s philosophical work offers social-economic alternatives to the problem of capitalism within a non-dual framework that seeks to be non-dogmatic. This article will discuss how Miki’s anthropological humanism can enrich those conversations taking place within the “green” and “red” movements by providing them with insights by which to contest and overcome anthropocentric views of reality and the system of capitalism believed to be responsible for the environmental destruction we see today.

scholarly journals Symbol of light in “Paternal lantern” by Roman Fedoriv

2020 ◽  
pp. 31-46
Author(s):  
Mariana Hirniak
Keyword(s):  
Human Being ◽  
The Novel ◽  
Way Of Life ◽  
Native Land ◽  
The People ◽  
Symbolic Meanings ◽  
The One ◽  
The Universe

The paper deals with the novel “Paternal Lantern” by Roman Fedoriv, namely with the symbolic meanings the light acquires according to its material representation in the work. The writer interprets this symbol, common for the cultures of the whole world, in a rather original way. In the novel, the sunlight is associated with the human internal strength and power of nature; it is a precondition for life as well as evidence of righteous existence on earth. The sunset symbolizes approaching death and thereby manifests the man’s need to rethink his way of life. The fire is a source of light and heat, and even, in accordance with ancestral beliefs, an abode of the deity; therefore it is frequently treated as a guarantee of family’s happiness and longevity, as a patron of the house. The fire has the power to clear evil and passions out; however, it also symbolizes love, which needs care not less than a bonfire. The ambivalence of the fire, namely the fire of life and the one of death, caused by its origin and destination, represents opposite principles of the universe. The ‘free’ fire, lit in the open air due to the community’s will, resembles the lantern of Halychyna land for the novel’s characters. Hidden in the depths of human being, the outbursts of anger, the experience of happiness and joy, and still untapped potential, which makes a person capable of making great things, are also associated with fire. The candle symbolizing “light that enlightens everyone” accompanies characters’ good thoughts and actions, it can be a prophetic sign or guide to the afterlife. The function of ‘lantern’ in the novel is also performed by the things related not to the physical light but the shine of life, insight, and true understanding. These are home (native land), a righteous person, art and texts, minstrels, scholars and teachers that bring enlightenment to the people, help them search for truth and pass it on to the next generations leaving the trace of light in their descendants’ memory.

scholarly journals Persepsi Masyarakat Tentang Struktur Makrokosmos dan Simbol Konstruksi Rumah Adat Bugis Berdasarkan Geografi Budaya

LaGeografia ◽  
2020 ◽  
Vol 19 (1) ◽  
pp. 128
Author(s):  
Wardiman Wardiman ◽  
Rosmini Maru ◽  
Nasiah Badwi
Keyword(s):  
Qualitative Research ◽  
Cultural Geography ◽  
Public Perceptions ◽  
The Public ◽  
House Construction ◽  
The People ◽  
Conducting Research ◽  
The Times ◽  
The Universe

This research is included in a qualitative research that aims to determine public perceptions about the structure of macrocosm and symbol of the construction of a Bugis traditional house in Manurungnge village Tanete Riattang sub-district based on cultural geography. Macrocosm is an understanding of Bugis Bone society's trust in the universe that implemented into a form of dwelling. This understanding has been around for decades. After conducting research, it can be concluded that with the times, the understanding of this macrocosm has begun to fade among the people, the structure of the macrocosm is very closely related to the symbol of Bugis traditional house construction, because every time when building a traditional house, the public always includes the symbol of construction on the Bugis traditional house

scholarly journals Etika Lingkungan dalam Kosmologi Sufistik Menurut Seyeed Hossein Nasr

2017 ◽  
Vol 21 (2) ◽  
pp. 221
Author(s):  
Suwito Suwito
Keyword(s):  
Environmental Ethics ◽  
Human Life ◽  
Ecological Crisis ◽  
Ecological Ethics ◽  
Mulla Sadra ◽  
The One ◽  
The Universe

Environmental Ethics of Sufism Cosmology in View of Seyeed Hossein Nasr. Sufism has unique concepts about human life. It provides the ways and methods to find the highest conscious so that the sâlikîn (the followers of sufism) can be wiser than before in any aspects, including in facing ecological crisis issues. This article tried to explore and analyze Seyeed Hossein Nars’s view on ecological ethics in sufism. Nasr’s concept derived from tawhîd (unity). Macro and micro cosmos were God’s theophany. The relation between Allah as The God and cosmos were like one face at the front of thousand mirrors. Allah is The One and there are many manifestations of his reflection. Therefore, the universe contains and accommodates the “aspects” of God. Hence, Nasr developed the concept of tawhîd became rim and axis theory. In this theory, there are similarities and likenesses with a’yan’s Mulla Sadra and al-Ghazali views. Through bashîrah (the eyes of heart), the sâlik can be khalîfah and ‘abd Allâh. Hence, damaging the cosmos also means damaging the relation with Allah.

scholarly journals KUALITAS MANUSIA DALAM PANDANGAN AL-QUR’AN

2017 ◽  
Vol 13 (1) ◽  
pp. 1
Author(s):  
Muhammad Thaib Muhammad
Keyword(s):  
Human Being ◽  
Human Beings ◽  
The People ◽  
The Family ◽  
The Creation ◽  
Human Quality ◽  
The Universe ◽  
Holy Book

Al-Quran is a holy book revealed to humans the prophet Muhammad through the Prophet in which there is a self-contained information about the nature and purpose of creation of the universe, and include information on the quality of man in the sight of Allah. To capture the moral messages needed wholeness of understanding, because the Qur'an It is a unity among the topics of discussion have a correlation to the topic of discussion as well. Among the important topics that revealed the Qur'an is the human quality. Human quality in view of the Koran which the author reveals here is the quality of man as a creature theoformis having a great in him, which is awarded sense to distinguish between good and bad, that led him to the highest quality as a human devoted to his Maker. In the case of the creation of human beings is not the act of God in vain. But the goal is to be a human being as a khalifa on earth. The role of the caliphate is not limited to the leaders of the community, but contains a meaning to every human being, how he set himself, the family, society and the people. Human role as a leader will be held accountable in accordance with its potential. The use of the potential that should be in accordance with the method and manner inform Allah through the Koran and sunnah of prophet.

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