scholarly journals KONSEP PENDIDIKAN LINGKUNGAN HIDUP DALAM PANDANGAN ISLAM

2018 ◽  
Vol 4 (1) ◽  
Author(s):  
Agus Sulistyo
Keyword(s):  
Environmental Education ◽  
Environmental Ethics ◽  
Public Awareness ◽  
Ecological Crisis ◽  
Environmental Crisis ◽  
Environmental Damage ◽  
Human Beings ◽  
Global Environmental ◽  
Crisis Phenomenon

The environmental crisis, known as the ecological crisis, is becoming more widespread. It demands our care as human beings who assume the role of khalifah on earth to actively participate in preventing more massive environmental damage. Man can’t live alone without the support of various resources that exist in his environment. However, the awareness of the importance of preserving and protecting the natural is still lacking. Environmental education is expected to be a vehicle to educate the general public and learners, in particular, to better understand the global environmental crisis phenomenon and foster an attitude to be more concerned with the environment, by internalizing religious values. Building an ecologically-based religious spirit should be conducted simultaneously and sustainably at all levels and compositions of the community especially Muslims, given that the ecological crisis has a universal impact. Recognizing the role of human as a caliph who is in charge of safeguarding and managing nature and the consequences of damaging the environment in terms of Islamic perspective is expected to arouse public awareness to participate actively in maintaining, managing wisely and preserving the surrounding environment. Keywords: environmental ethics; environmental education; conservation; Islam.

scholarly journals Revisiting the Role of Environmental Education in Eco-Friendly Awareness Formation

2020 ◽  
pp. 58-61
Author(s):  
Ekaterina Viktorovna Petrova
Keyword(s):  
Environmental Education ◽  
Ecological Crisis ◽  
Environmental Crisis ◽  
Practical Skills ◽  
Postgraduate Students ◽  
Philosophy Of Ecology ◽  
Ecological Culture ◽  
The Moment ◽  
Academy Of Sciences

The article is devoted to the analysis of the role that environmental education and upbringing play in the formation of eco-friendly awareness and thinking. The author outlines that at the moment, it is becoming clear that it is impossible to overcome the ecological crisis exclusively by technical means. It is also noted that the creation of a system of environmental education and upbringing is one of the most important ways to overcome the environmental crisis. The result of the work of such a system should be the formation of a developed eco-friendly awareness among all age and social groups. Theoretical bases. The features of environmentalism and the principles of eco-friendly awareness formulated by N.F. Reimers are reviewed; the main requirements for modern environmental education are analyzed. Special attention is paid to ecological culture in the philosophy of ecology. The scientific and educational projects in the field of ecology aimed at the exchange of experience and practical skills between the older and younger generations are described. As part of the course "History and philosophy of science" at the Institute of philosophy of the Russian Academy of Sciences, postgraduate students of biological specialties are taught a course on the basics of bio-and ecophilosophy to develop a holistic worldview in the field of science under study. It is concluded that environmental education contributes to the development of eco-friendly awareness, ecological culture and eco-friendly thinking, which is the most important condition for overcoming the environmental crisis and the harmonious coexistence of humanity and nature.

scholarly journals Ecophilosophy and African traditional ecological knowledge

2018 ◽  
Vol 30 (1) ◽  
pp. 228-240
Author(s):  
Mark Omorovie Ikeke ◽  
Keyword(s):  
Environmental Ethics ◽  
Traditional Ecological Knowledge ◽  
Ecological Crisis ◽  
Environmental Crisis ◽  
Critical Study ◽  
Ecological Knowledge ◽  
Global Environmental ◽  
Silent Spring ◽  
The Commons ◽  
The 1960S

Ecophilosophy is concerned with the critical study of ecological issues. It critiques the human- earth relationship advocating for friendly treatment of the environment. Philosophy’s interests in the environmental crisis dates back to the late 1960s. Among those who were at the forefront are Holmes Rolston III, Thomas Berry, and Richard Routley. The philosophical movement towards the environment was also inspired by Rachel Carson’s 1962 book, Silent Spring, Garrett Hardin’s The Tragedy of the Commons, Lynn White’s 1967 article, The Historical Roots of the Ecological Crisis, Paul Ehrlich’s Population Bomb, and so forth. It is not that before the 1960s philosophers have not spoken about the environment. The unfortunate thing was that most of the philosophers that had spoken about the environment merely saw the environment or nature from a utilitarian perspective and nature was perceived as an object to be studied, evaluated and conquered without concern for environmental wellbeing. Yet, when the philosophic turn towards the environment began even till today, most of the voices are those of western and Euro-centric philosophers. Indigenous voices and wisdoms from non-western cultures are often ignored. The purpose of this paper is to argue for the place of African traditional ecological knowledge in ecophilosophy and environmental ethics. Through the method of critical analysis, what constitutes African traditional ecological knowledge and its place in global environmental ethics is examined. The paper finds and concludes that global environmental ethics will be incomplete and weakened without the inclusion of African traditional ecological knowledge.

scholarly journals EKOLOGI SPIRITUAL: SOLUSI KRISIS LINGKUNGAN

2017 ◽  
Vol 2 (1) ◽  
pp. 1-21 ◽  
Author(s):  
Irawan Irawan
Keyword(s):  
Environmental Crisis ◽  
Environmental Damage ◽  
Human Being ◽  
Human Beings ◽  
Spiritual Values ◽  
Basic Difference ◽  
Perennial Philosophy ◽  
The Universe

This article explains that the environmental crisis which is done by human being. This environmental damage is caused by the belief that the realm is offered by God to be utilized by human beings as khalifah on earth with the fullest extent. Through the perennial philosophy approach, this paper explores the importance of spiritual values ​​in human beings when dealing with ecology/environment. This paper concludes that nature and man are equally fitrah (holy). However, there is a very basic difference between the two, that is, humans are gifted by reason, whereas nature does not. Therefore: a) the central role of man is the servant of the universe; b) there is an urgent need for Muslims to improve their behavior to live more harmoniously with nature than humans; c) the moral and ethical dimensions of human beings are essential in order to treat nature with a friendly and courteous manner;  d) the spiritual values ​​in man must always be implied in every line of life when dealing with nature, and e. the task of man sent to the universe is inseparable from the concept of tawhid, khalifah, amanah, akhirah, adl, and mizan.

Our Faith in Creation, God’s Faith in Humanity: Edward Schillebeeckx and Pope Francis on Human Transcendence and an Anthropocentric Cosmos

2019 ◽  
Vol 80 (4) ◽  
pp. 845-863
Author(s):  
Daniel Minch
Keyword(s):  
Ecological Crisis ◽  
Human Beings ◽  
Pope Francis ◽  
Proper Role ◽  
Edward Schillebeeckx ◽  
Theological Foundation

Edward Schillebeeckx’s theology of creation can serve as a foundation for authentic Christian self-understanding in relation to the ecological crisis. Schillebeeckx provides a Thomistic view of humanity and creation as both autonomous and “given” from God. Schillebeeckx’s anthropocentric “creation faith” and nuanced view of secularization provide a way of preserving the uniqueness of humanity without devaluing nature. Structural parallels with Pope Francis’s Laudato Si’ are developed in order to provide a fundamental-theological foundation for determining the proper role of human beings in relation to creation.

Fear and Loathing in the Anthropocene: Grief, Compassion and the Benefits of Literature

2020 ◽  
Vol 4 (1) ◽  
pp. 167-182
Author(s):  
Stephen Harris
Keyword(s):  
Reference Points ◽  
Environmental Crisis ◽  
Collective Trauma ◽  
Collective Emotions ◽  
Global Environmental ◽  
Semantic Reference

Abstract This essay considers the nexus between literature and compassion in relation to the well-reported global environmental crisis and the attendant range of emotions, as signalled by the terms ‘ecocide’, ‘extinction crisis’ and ‘eco-anxiety’. While the words ‘grief’ and ‘hope’ have come to represent a range of associated emotions and feelings, there are important affective inflections occurring between these two semantic reference points, which are in themselves significant, if less amenable to debate and conversion to meaningful action. The following essay considers the nuances of these same affective extremities and emotional complexities, with particular reference to collective emotions such as anger and fear, and the implications of sustained feelings of dread, despair and collective trauma. The essay concludes by arguing for the constructive role of literature in mediating collective feeling and redirecting negative public emotions.

Impotence and Intransigence: State Behavior in the Throes of Deepening Global Crisis

1994 ◽  
Vol 13 (1) ◽  
pp. 3-14 ◽  
Author(s):  
Yuwa Wong
Keyword(s):  
Environmental Crisis ◽  
State Behavior ◽  
Global Crisis ◽  
Group Solidarity ◽  
Common Descent ◽  
Global Environmental ◽  
The Face ◽  
The One ◽  
Do So

This article approaches the current global environmental crisis from an evolutionary perspective. It identifies two features in contemporary states' behavior: impotence and intransigence in the face of global crisis. These traits stem from humanity's evolutionary past, in which groups had to maintain their integrity while surviving intergroup competition. Contemporary sovereign states are groups that have survived this process, and they guard their sovereignty vigilantly. They do so by instituting coercive measures on the one hand and cultivating members' loyalty on the other. A belief of common descent must be articulated successfully in order for members to feel group solidarity. Hence, states are intransigent in maintaining that they truly represent the welfare of their members. To the extent that states are successful in inculcating a belief of common descent and identity, they are also constrained in acting altruistically—hence, their impotence in the face of deepening global crisis. To find a way out of this dilemma, strategic alternatives are explored. The emerging role of nongovernment organizations, with certain caveats, is seen as promising.

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 Islamic Environmental Ethics and the Challenge of Anthropocentrism

2010 ◽  
Vol 27 (3) ◽  
pp. 53-78
Author(s):  
Ali M. Rizvi
Keyword(s):  
Environmental Ethics ◽  
Legal Framework ◽  
Ecological Crisis ◽  
Direct Result ◽  
Human Beings ◽  
Self And Other ◽  
Law And Ethics ◽  
Seminal Article ◽  
Radical Environmentalism ◽  
Divine Law

Lynn White’s seminal article on the historical roots of the ecological crisis, which inspired radical environmentalism, has cast suspicion upon religion as the source of modern anthropocentrism. To pave the way for a viable Islamic environmental ethics, charges of anthropocentrism need to be faced and rebutted. Therefore, the bulk of this paper will seek to establish the nonanthropocentric credentials of Islamic thought. Islam rejects all forms of anthropocentrism by insisting upon a transcendent God who is utterly unlike His creation. Humans share the attribute of being God’s creations with all other beings, which makes them internally related to every other being, indeed to every single entity in this universe. This solves the problem that radical environmentalism has failed to solve, namely, how to define our relation with nature and other beings without dissolving our specificity. Furthermore, Islamic ethics structures human relations strictly around the idea of limiting desires. The resulting ethico-legal synthesis, made workable by a pragmatic legal framework, can sustain a justifiable use of nature and its resources without exploiting them. The exploitation of nature is inherently linked to the exploitation of one’s self and of fellow human beings. Such exploitation, according to Qur’anic wisdom, is the direct result of ignoring the divine law and the ethics of dealing with self and “other.” Only by reverting to the divine law and ethics can exploitation be overcome. The paper ends by briefly considering possible objections and challenges vis-à-vis developing a philosophically viable yet religiously oriented environmental ethics.

scholarly journals Os seres humanos fazem parte do meio ambiente? A escrita como instauradora de uma nova realidade / Humans are Part of the Environment? Writing as an Establisher of a New Reality

2015 ◽  
Vol 4 (1) ◽  
Author(s):  
Marcos Gonzalez
Keyword(s):  
Environmental Education ◽  
Short Distance ◽  
Cognitive Linguistics ◽  
Environmental Crisis ◽  
Human Knowledge ◽  
Written Text ◽  
Book Of Nature ◽  
The World ◽  
Collateral Effect

ABSTRACTThe relationship between man and the environment is dealt with in a fragmented way in the fields of law, education and in the discourses of social organizations – the humans are out of the medium, assuming the role of supervisor, predator or restrainer. This perception would reveal today a “collateral effect” that is being described as an “environmental crisis” or, as we propose here, “a crisis of massive literacy”. To attest this hypothesis, we performed an exploratory analysis based on the Socio-cognitive Linguistics. We argue that the oral processes are organized around the “short distance” between the “cognizant” and the “cognized”, while, in the written process, the language is interposed “between the cognizant and the cognized an object, which is the written text”. This phenomenon would explain the broad reanalysis of a cosmogony in which the Western man perceived himself as “the center of the world”, understanding himself as a being clearly distinguished from nature (Descartes), a being “outside the world”, that reads this same world as a “book of nature”, as Galileo says. To change this perception, as the contemporary environmental education wants, it would be necessary “to acquire a living sentiment of the unity of the human knowledge”, which means to transform the formal education.RESUMOTanto nas leis como nas propostas educacionais ou nos discursos das organizações sociais, a relação do homem com o ambiente é tratada de maneira fragmentada – o homem está fora do meio, cabendo-lhe o papel de fiscalizador, predador ou controlador. Tal percepção revelaria hoje um “efeito colateral” que vem sendo descrito como uma “crise ambiental” ou, como queremos, uma “crise do letramento massivo”. Para atestá-lo, empreendemos uma análise exploratória fundamentada na Linguística Sociocognitiva. Argumentamos que os processos orais se organizam em torno da “pouca distância” que o “conhecedor” tem do “conhecido”, enquanto que, com a escrita, a linguagem interpõe “entre o conhecedor e o conhecido um objeto que é o texto escrito”. O fenômeno explicaria a ampla reanálise de uma cosmogonia em que o homem ocidental se via no “centro do mundo” e passou a compreender-se como um ser que distingue claramente o eu e a natureza (Descartes), um ser “fora do mundo”, que o lê como um “livro da Natureza”, como dirá Galileu. Para mudar tal percepção, como quer a educação ambiental contemporânea, será necessário “adquirir um sentimento vivo da unidade do saber humano”, o que significará transformar a educação formal.

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