Tetsuro Watsuji’s Milieu and Intergenerational Environmental Ethics

2019 ◽  
Vol 41 (1) ◽  
pp. 37-51 ◽  
Author(s):  
Laÿna Droz ◽  
Keyword(s):  
Environmental Ethics ◽  
Turning Point ◽  
Well Being ◽  
Future Generations ◽  
Temporal Distance ◽  
Human Being ◽  
Future People ◽  
The World ◽  
The Way ◽  
What Matters

The concept of humans as relational individuals living in a milieu can provide some solutions to various obstacles of theorization that are standing in the way of an ethics of sustainability. The idea of a milieu was developed by Tetsuro Watsuji as a web of signification and symbols. It refers to the environment as lived by a subjective relational human being and not as artificially objectified. The milieu can neither be separated from its temporal—or historical—dimension as it is directly related to the “now” of perceptions and actions in the world. In other words, elements of the natural milieu can be said to have a constitutive value as they contribute to our well-being by helping us make sense of our life and our world. In their temporal and relational dimensions, Watsuji’s notions of the milieu and human being are thus directly related to the notion of sustainability. This concept offers some convincing solutions to overcoming the problem of temporal distance, by shifting the center of argumentation from unknown, passive, and biologically dependent not-yet- born people to the transmission of a meaningful historical milieu. The turning point here is that if what matters is the survival of ideal and material projects that people live (and sometimes die) for, then future generations have tremendous power over them, as the actions of those future people will determine the success or failure of the projects started by present generations.

Complexity of Digital Media Crowning the Mental Health of Adolescents

2022 ◽  
pp. 100-117
Author(s):  
Disha Sharma ◽  
Sumona Bhattacharya
Keyword(s):  
Mental Health ◽  
Digital Media ◽  
Well Being ◽  
The Other ◽  
Direct Impact ◽  
The World ◽  
Basic Purpose ◽  
The Way

Digital media is working as a different planet showing the disparities between the fantasies of what everyone thought about their lives and the reality of how they are actually living. It is important to have hedonic and eudemonic happiness in the life of an adolescent which contributes to overall well-being and to flourish with achievements, but 75% of 12-22 years are on digital media and spend on average two hours a day there, and this issue needs to be addressed. The first section of the chapter deals with the disruptions created with the digital media in order the way adolescents compare their lives with everyone highlighted on media. The other section targets the direct impact of the same on adolescent lives and analyses the various recovery measures and stages required and various techniques the parents and peers can use to deal with such situations. The basic purpose of this is to add value in the world of economy of attention and how to outgrow it without hurting oneself and not turning micro moments into macro moments of digital media.

Future Generations in Environmental Ethics

2016 ◽  
Author(s):  
John Nolt
Keyword(s):  
Environmental Ethics ◽  
Moral Status ◽  
Human Population ◽  
Fossil Fuels ◽  
Future Generations ◽  
Temporal Perspective ◽  
Future People ◽  
Intergenerational Ethics

Intergenerational ethics is the study of our responsibilities to future individuals—individuals (human or not) who are not now alive but will be. The term “future” characterizes, not the kind of a thing, but rather the temporal perspective from which it is being described. Future people, as such, therefore differ from us neither intrinsically nor in moral status. Our responsibilities to them are best understood by attempts to see things from their perspective, not from ours. Though intergenerational ethics takes various forms, the credible forms in conjunction with known facts yield two great practical conclusions: we must reduce human population, and we must keep most fossil fuels in the ground. The demandingness of these conclusions is no objection against them, but rather an accurate measure of the moral burdens of our godlike knowledge and power.

Quo vadis, WTO?

2003 ◽  
Vol 47 (1) ◽  
pp. 105-120 ◽  
Author(s):  
Jörg Hübner
Keyword(s):  
World Trade ◽  
Structural Changes ◽  
Human Being ◽  
Basic Law ◽  
The World ◽  
Quo Vadis ◽  
The Way

Abstract In the wake of massive structural changes within the world trade the WTO faces important challenges. Like an invisible world govemment the WTO uses its agreement as a sort of basic law. This basic law demands equal chances for every human being in the world. Therefore it is important to strengthen the WTO in order to pave the way for fair conditions within the world trade. This essay asks which circumstances are necessary to achieve this goal.

How Does Philosophical Counseling Work?

2002 ◽  
Vol 1 (2) ◽  
pp. 58-67
Author(s):  
Sarah Waller ◽  
Keyword(s):  
Emotional Response ◽  
Well Being ◽  
Emotional Reaction ◽  
Primary Role ◽  
Human Being ◽  
True Statement ◽  
Active Device ◽  
Good Fortune ◽  
The World ◽  
Rational Process

Hume claims that judgment is the active device through which beliefs influence emotions. Without such a device, Hume reasons that beliefs and emotions would not in­teract at all, because beliefs are always about ideas while emotions are reactions to events in the world. Judgment is the link between the theoretical and the applied aspects of the human being, and is, if Hume is right, crucial for any system of philosophical counseling to be successful. No client would attempt to modify his or her beliefs, or reflect on the thoughts of philosophers, without some expectation of an emotional payoff. The counseling process hinges on a link between reason and the emotions, but what is the nature of this link? Since judgment is itself (if we are lucky) a primarily rational process, the question of the connection between reason and the emotions seems to be left unanswered. The purpose of this paper is to examine the link between reason and the emotions by taking judgment to be judgment of truth or falsity. Once a belief is deemed to be true by the client, an assessment is made as to how this truth will affect the client’s well being. I argue that this is true even if the client is severely depressed or believes that he/she does not deserve good treatment or good fortune, or seems otherwise unconcerned with his/her well being. If the truth is judged to be a threat to the well being of the client, an emotional reaction ensues. Likewise, if the truth is judged to be a benefit to the client, an emotional reaction will occur. I argue further that even though different truths will be taken as either benefits or threats depending on the client, the ultimate interpretation of the true statement as either benefit or threat will automatically generate an emotional response. If this ontology is correct, then the philosophical counselor will take as his/her primary role 1) a practitioner of epistemology (determining when beliefs are justified and true) and 2) a trainer in interpretation (determining when beliefs are to be interpreted as blessings or threats.)

scholarly journals Prawa i godność człowieka we współczesnej bioetyce

2004 ◽  
Vol 2 (1) ◽  
pp. 189-212
Author(s):  
Wojciech Bołoz
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Ethical Code ◽  
European Convention ◽  
Human Being ◽  
Application Of Law ◽  
Contemporary World ◽  
The World ◽  
Independent Life ◽  
The Way

In contemporary bioethics dominate two trends dealing with two basic ethical solutions. First of them is utilitarianism concerning utility as a criterion of judging between what is right and what is wrong. The second trend applies to human rights and human dignity, which are to be obeyed without any exceptions. Utilitarianism protects the strong and prosperous people in society and excludes those who are weak and not capable of independent life. The concept of human dignity protects each and every human being including the weakest ones. It is therefore characterized by real humanitarianism. In addition, it has one more outstanding virtue; in the contemporary world, it is the most widespread and understandable ethical code. It enables people of different civilizations to communicate with understandable ethical language. In the world constantly undergoing global processes, it is a great value. Although there are a number of discussions concerning the way of understanding human dignity and human rights, their universal and ethical meaning; there are certain international acts of law concerning biomedicine that support the concept of human dignity as the most adequate concept for the contemporary bioethics. As an example, the European Convention on Bioethics can be taken. The article includes the most significant topics concerning understanding, history, and application of law and human dignity in bioethics.

scholarly journals Return to work - are we prepared for the future? Analysis of technological changes and future generations

2014 ◽  
Vol 9 ◽  
Author(s):  
Hector Upegui
Keyword(s):  
Environmental Variables ◽  
Work Force ◽  
Future Generations ◽  
Digital Information ◽  
Technological Changes ◽  
The World ◽  
The Future ◽  
New Strategies ◽  
Back To Work ◽  
The Way

In addition to demographics and ongoing changes on structures of families and societies, the way in which persons are interacting with organizations is also changing. These interactions are defining service delivery and also the way in which we are and will be working. The power of digital information foster by cloud, mobility and social media is heavily influencing these changes. Twitter for instance, generates in one day more than 12 terabytes and Facebook more than 15 terabytes, while many organizations in the world are producing and processing petabytes of information.We are certainly facing a new way of doing things and a new work force generation with different values and certainly different ways of understanding prevention and rehabilitation. Do we need to add new strategies and data analysis to prevent accidents and diseases and to bring people back to work? How much information are we prepared to use to properly combine personal medical findings with socio-environmental variables? Can we see trends in our field or in other sectors that can show us where we might be heading? Where is the future heading?This presentation is about reflecting on some evidence with the aim of provoking discussions and motivate the participants to jointly keep on finding better ways to cope with the future.

Ecology and Vision

2014 ◽  
Vol 18 (1) ◽  
pp. 54-76 ◽  
Author(s):  
Matthew T. Eggemeier
Keyword(s):  
Environmental Ethics ◽  
Natural World ◽  
Contemplative Practice ◽  
Annie Dillard ◽  
Environmental Practice ◽  
The World ◽  
The Way

This essay analyzes the significance of contemplative practice for the development of environmental ethics. The writings of Mary Oliver, Annie Dillard, and Tim Lilburn are examined as examples of the way in which the cultivation of a contemplative way of seeing the world constitutes an important environmental practice. While Oliver, Dillard, and Lilburn differ in the strategies they employ to facilitate this contemplative experience, they converge in their view that the work of learning to see the natural world with contemplative attention is a spiritual act that is not only significant in its own right but which also serves to support the development of an environmental ethics.

Religion und Gewalt

2003 ◽  
Vol 47 (1) ◽  
pp. 121-135
Author(s):  
Ulrich H.J. Körtner
Keyword(s):  
World Trade ◽  
Structural Changes ◽  
Human Being ◽  
Basic Law ◽  
The World ◽  
The Way

Abstract In the wake of massive structural changes within the world trade the WTO faces important challenges. Like an invisible world govemment the WTO uses its agreement as a sort of basic law. This basic law demands equal chances for every human being in the world. Therefore it is important to strengthen the WTO in order to pave the way for fair conditions within the world trade. This essay asks which circumstances are necessary to achieve this goal.

scholarly journals Ética e nova condição comunicativa

2019 ◽  
Vol 67 (266) ◽  
pp. 260
Author(s):  
Antônio Moser
Keyword(s):  
Human Condition ◽  
Human Being ◽  
Vatican Council ◽  
De Se ◽  
The World ◽  
The Way

Desde a década de 1960, o mundo cristão acostumou-se a repetir uma expressão que, de acordo com o Concílio Vaticano II, definia o mundo de então: “mudanças rápidas e profundas”. A definição continua teoricamente verdadeira, mas a expressão já não expressa nem a rapidez, nem a profundidade das mudanças que vão se operando nos dias de hoje, ou seja, à distância de apenas cinqüenta anos. Sob o signo de comunicações que se caracterizam por processos revolucionários ao mesmo tempo mais simples e mais complexos, é o próprio ser humano que vai se transformando em velocidade estonteante, na maneira de se comunicar, de sentir, de pensar e de ser. Verdadeiramente a nova condição comunicativa se transformou em nova condição humana, com tudo o que isto significa em termos de soluções e interrogaçõesAbstract: From the 60s onward the Christian world got used to repeating an expression that, according to the II Vatican Council, defined what the world at the time was going through: “rapid and deep changes”. In theory, the definition continues to be true, but the expression no longer reflects either the speed or the depth of the changes operating today, only fifty years later. Under the sign of communications that are marked by both simpler and more complex revolutionary processes, is the human being him/herself who changes at a dazzling speed in the way s/he communicates, feels, thinks and is. Indeed the new communicative condition became the new human condition with all that means in terms of solutions and questionings.

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