Results for 'Deep ecology'

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  1. (1 other version)Is deep ecology inapplicable in African context: a conversation with Fainos Mangena.Diana-Abasi Ibanga - 2017 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 6 (2):101-119.
    In 2015, Fainos Mangena published an essay entitled “How Applicable is the Idea of Deep Ecology in the African Context?” where he presented a number of arguments to support his thesis that deep ecology as discussed in the West has no place in the African context. Mangena later presented a counter-version of deep ecology that he claims is based on African philosophy. In this paper, I interrogated Mangena’s arguments for rejecting deep ecology (...)
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  2. Deep Ecology, the Radical Enlightment, and Ecological Civilization.Arran Gare - 2014 - The Trumpeter 30 (2):184-205.
    With the early success of the deep ecology movement in attracting adherents and with the increasing threat of a global ecological catastrophe, one would have expected this movement to have triumphed. We should be in the process of radically transforming society to create a harmonious relationship between humans and the rest of nature. Instead, deep ecology has been marginalized. What has triumphed instead is an alliance of managerialism, transnational corporations and neo-liberalism committed to replacing communities with (...)
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  3. The self in deep ecology: A response to Watson.Joshua Anderson - 2020 - Asian Philosophy 30 (1):30-39.
    Richard Watson maintains that deep ecology suffers from an internal contradiction and should therefore be rejected. Watson contends that deep ecology claims to be non-anthropocentric while at the same time is committed to setting humans apart from nature, which is inherently anthropocentric. I argue that Watson’s objection arises out of a fundamental misunderstanding of how deep ecologist’s conceive of the ‘Self.’ Drawing on resources from Buddhism, I offer an understanding of the ‘Self’ that is fully (...)
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  4. Deleuze and Deep Ecology.Alistair Welchman - 2008 - In Bernd Herzogenrath (ed.), An (Un)easy Alliance: Thinking the Environment with Deleuze/Guattari. pp. 116-138.
    I argue that 'deep' ecology (as exemplified by the work of Arnie Naess) involves three inter-related commitments: (1) to an ethics of nature or axiological anti-humanism in which natural entities, processes or systems can possess intrinsic value independently of human beings; (2) a metaphysical naturalism or anti-humanism in which human beings are themselves conceptualized as natural products; (3) a transformative aspect. Although (3) is sometimes cast in personal or psychological terms, I think the idea can be given a (...)
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  5. Deep ecologies in the highlands and rainforests.Eduardo Gudynas - 2017 - Wolrdviews 21 (3):262-275.
    In the Andean and Amazonian regions of South America new environmental ethics have emerged that postulate intrinsic values in the non-human. These biocentrisms do not derive directly from the deep ecology of Arne Naess, presenting several differences, but there are also important similarities, which are briefly noted. Southern biocentrism recognizes the rights of Nature but does so in an intercultural perspective, is much more politicized, and is part of ̳ontological openings‘ to alternatives of ecological community that go beyond (...)
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  6. Unconventional Environmental Theories in the Face of Climate Change and Biodiversity Loss: Re-examination of Deep Ecology, VHEMT, and Primitivism.Viet-Phuong La, Minh-Hoang Nguyen & Quan-Hoang Vuong - manuscript
    Deep Ecology, the Voluntary Human Extinction Movement (VHEMT), and Anti-Civilization Primitivism have frequently been labeled as radical environmental ideologies, owing to their relationship with activities conducted by environmental extremists. Nonetheless, given the serious concerns faced by climate change and biodiversity loss, it is critical to engage with a broad range of perspectives and techniques. Such participation allows us to have access to a greater range of perspectives and a more diverse pool of knowledge, boosting our capacity for creative (...)
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  7. The Eight Points - A Reinterpretation of Deep Ecology.Simon Butler - manuscript
    Naess and Sessions “Deep Ecology Platform” provided a loose framework for a movement that was gaining momentum after a series of successful social and political actions and events throughout the 1970s and early 1980s. Most of the points are essentially adopted from Naess’ earlier work, which provided the basis for a number of the core concepts expressed in the later eight points and is largely an expression of a movement that sought to create a shift in consciousness of (...)
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  8. Samkhya Philosophy, Deep Ecology, and Sustainable Development (17th edition).Nanda Gopal Biswas & Gyan Prakash - 2022 - Filozofia Sankhja, Głęboka Ekologia I Zrównoważony Rozwój 17 (1):288-292.
    Samkhya philosophy is one of the oldest philosophies in the Indian philosophical system. This philosophy is independent in origin and mainly known for its evolution theory. Samkhya philosophy has accepted the two ultimate and independent realities, Nature and pure Consciousness. This paper is an attempt to comprehend the notion of deep ecology from the Samkhya’s evolution theory perspective. In this paper, firstly, we have elucidated the Samkhya philosophy of suffering and the solution to the problem. In the second (...)
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  9. All my earthothers: Levinasian tools for deep ecology.Erika Natalia Molina Garcia - 2021 - In Narratives in the Anthropocene Era. Lago, Italy: Il Sileno Edizioni.
    The work of Emmanuel Levinas has been both abundantly recognized and criticized in moral philosophy. This Janus-faced attitude is also present in ecological theories, which find fertile ground in Levinas’ thought without being able to explain its apparent anthropocentrism. Opposing hermeneutical paths tend to focus either on otherness as an absolute alterity, implying a potentially unlimited responsibility for all alterities, or on otherness as a re-foundation of humanism, leading to the conclusion that responsibility is unlimited only among humans. Here I (...)
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  10. Stoic Naturalism, Rationalism, and Ecology.William O. Stephens - 1994 - Environmental Ethics 16 (3):275-286.
    Cheney’s claim that there is a subtextual affinity between ancient Stoicism and deep ecology is historically unfounded, conceptually unsupported, and misguided from a scholarly viewpoint. His criticisms of Stoic thought are thus merely ad hominem diatribe. A proper examination of the central ideas of Stoic ethics reveals the coherence and insightfulness of Stoic naturalism and rationalism. These Stoic concepts fit well with a rational social ecology (like Murray Bookchin's) which is sensitive to the unique capacities and unique (...)
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  11. An Ecological Approach to Cognitive Science.John T. Sanders - 1996 - Electronic Journal of Analytic Philosophy 1996 (Spring).
    Cognitive science is ready for a major reconceptualization. This is not at all because efforts by its practitioners have failed, but rather because so much progress has been made. The need for reconceptualization arises from the fact that this progress has come at greater cost than necessary, largely because of more or less philosophical (at least metatheoretical) straightjackets still worn - whether wittingly or not - by those doing the work. These bonds are extremely hard to break. Even some of (...)
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  12. The Depth of Margaret Cavendish's Ecology.Peter West & Manuel Fasko - forthcoming - Ergo.
    This paper examines Margaret Cavendish’s ecological views and argues that, in the Appendix to her final published work, Grounds of Natural Philosophy (1668), Cavendish is defending a normative account of the way that humans ought to interact with their environment. On this basis, we argue that Cavendish is committed to a form of what, for the purposes of this paper, we will call ‘deep ecology,’ where that is understood as the view that humans ought to treat the rest (...)
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  13. Ecology of languages. Sociolinguistic environment, contacts, and dynamics. (In: From language shift to language revitalization and sustainability. A complexity approach to linguistic ecology).Albert Bastardas-Boada - 2019 - Barcelona, Spain: Edicions de la Universitat de Barcelona.
    Human linguistic phenomenon is at one and the same time an individual, social, and political fact. As such, its study should bear in mind these complex interrelations, which are produced inside the framework of the sociocultural and historical ecosystem of each human community. Understanding this phenomenon is often no easy task, due to the range of elements involved and their interrelations. The absence of valid, clearly developed paradigms adds to the problem and means that the theoretical conclusions that emerge may (...)
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  14. Deep Vegetarianism.Michael Allen Fox - 1999 - Philadelphia: Temple University Press.
    Challenging the basic assumptions of a meat-eating society, Deep Vegetarianism is a spirited and compelling defense of a vegetarian lifestyle. Considering all of the major arguments both for and against vegetarianism and the habits of meat-eaters, vegetarians, and vegans alike, Michael Allen Fox addresses vegetarianism's cultural, historical, and philosophical background; details vegetarianism's impact on one's living and thinking; and relates vegetarianism to classical and recent defenses of the moral status of animals. Demonstrating how a vegetarian diet is related to (...)
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  15. Rethinking Political Philosophy through Ecology and Ecopoiesis.Arran Gare - 2024 - Ecopoiesis: Eco-Human Theory and Practice 5 (1):1-20.
    The failure to effectively confront major challenges facing humanity, most importantly, the global ecological crisis, it is argued, is due to the failure of those analysing the root causes of these challenges to engage with and invoke political philosophy to find a way out, and concomitantly, the failure of ethical and political philosophers to effectively engage with the deep assumptions, power structures and dynamics actually operative in the current world-order. It is claimed that this is due to a tacit (...)
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  16. Direct Democracy, Social Ecology and Public Time.Alexandros Schismenos - 2019 - In Federico Venturini, Emet Değirmenci & Inés Morales (eds.), Social Ecology and the Right to the City. Montreal, Canada: Black Rose Books. pp. 128 - 141.
    My main point is that the creation of a free public time implies the creation of a democratic collective inspired by the project of social ecology. The first and second parts of this article focus on the modern social phenomena correlated to the general crisis and the emergence of the Internet Age (Castells, 2012). The third and fourth parts focus on new significations that seem to inspire modern social movements and the challenges that modern democratic ecological collectivities face. I (...)
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  17. The Eco-socialist Roots of Ecological Civilization.Arran Gare - 2021 - Capitalism Nature Socialism 32 (1):37-55.
    The notion of ecological civilisation has become central to Chinese efforts to confront and deal with environmental problems. However, ecological civilisation is characterized by its proponents in different ways. Some see it as simply an adjunct to the existing system designed to deal with current ecological crises. Its more radical proponents argue for a socialist ecological civilisation that should be developed globally and transform every part of society, changing the way people perceive, live and relate to each other and to (...)
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  18. Coronavirus and the Heterogenesis of Ends: Underpinning the Ecological and Health Catastrophe is a Political Crisis.Donato Bergandi - 2020 - Substantia. International Journal of the History of Chemistry 4 (1):911-915.
    The coronavirus catastrophe that we are experiencing is first of all the result of an ecological catastrophe, but its underlying fundamental cause is the political crisis that our democracies are living. The sustainable development model is a smokescreen that will lead not to making deepgoing changes to the economic paradigm but to continuing with business as usual. The betrayal of the elites, both political and economic, supported by a system that is no longer democratic, has exposed the population to this (...)
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  19. Reconnecting with Nature in the Age of Technology.Vincent Blok - 2014 - Environmental Philosophy 11 (2):307-332.
    The relation between Martin Heidegger and radical environmentalism has been subject of discussion for several years now. On the one hand, Heidegger is portrayed as a forerunner of the deep ecology movement, providing an alternative for the technological age we live in. On the other, commentators contend that the basic thrust of Heidegger’s thought cannot be found in such an ecological ethos. In this article, this debate is revisited in order to answer the question whether it is possible (...)
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  20. The Eclipse of the Soul and the Rise of the Ecological Crisis.Samuel Bendeck Sotillos - 2022 - Spirituality Studies 8 (2):34-55.
    For many of our contemporaries, there is no more pressing issue than the acute ecological challenges facing the planet. Environmental degradation has reached a tipping point, but how have we fallen into such a predicament? At a deeper level, this critical situation can be seen as a mirror that reflects the spiritual crisis gripping the soul of humanity today. This commenced with the secularizing impetus of the Enlightenment project, which has led to a diminished understanding of the human psyche and (...)
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  21. Theology and Ecology in a Time of Pandemic.Alexander J. B. Hampton & Annalea Rose Thiessen - 2020 - In Pandemic, Ecology and Theology: Perspectives on Covid-19. Routledge.
    As the sequential stages of the 2020 COVID-19 pandemic have unfolded, so have its complexities. What initially presented as a health emergency, has revealed itself to be a phenomenon of many facets. As the situation continues to advance, the question for many is whether the crisis will be grasped as an opportunity to address deep structural, ecological and social challenges. This introductory chapter briefly addresses why and how the fields of ecology and theology can play an important and (...)
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  22. The Stoic Notion of Cosmic Sympathy in Contemporary Environmental Ethics.Evangelos D. Protopapadakis - 2012 - In Antiquity, Modern World and Reception of Ancient Culture. Belgrade: pp. 290-305.
    The later Stoics, especially – and most notably – Posidonius of Apamea, allegedly the greatest polymath of his age and the last in a celebrated line of great philosophers of the ancient world, gradually developed the belief that all parts of the universe, either ensouled or not, were actually interconnected due to the omnipresent, corporeal, primordial kosmikon pyr which, according to Stoicism, pervades each being as the honey pervades the honeycomb. As for reasonable beings, in particular, kosmikon pyr takes the (...)
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  23. Pojem krízy v koncepcii A. Naessa.Richard Sťahel - 2015 - Studia Philosophica 62 (2):33-43.
    Understanding of the term of crisis significantly influences the main argumentation line of the philosophical conceptions stimulated by the reflection of the crisis. The deep ecology of A. Naess belongs to these philosophical concepts. The term of crisis in his thinking appears in a form of a threat as well as opportunity, necessity to make important decisions. It also has a meaning of historical and political crisis, i.e. situations in which under the pressure the basic imperatives and organizational (...)
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  24. Applying Arne Naess's Ecosophy on DENR’s National Greening Program: A Phenomenological Analysis.Spencer P. Reyes - 2023 - International Journal of Multidisciplinary Educational Research and Innovation 1 (4):60-73.
    This study applies Arne Naess’ ecosophy as a tool for possible progressive research material concerning the National Greening Program (NGP) of the Department of Environment and Natural Resources (DENR). This study aims to conduct a phenomenological analysis of tree farming advantages, driven by a philosophical approach and practical strategy integrated through the principle of deep ecology. The philosophy of deep ecology presupposes ethics and the interrelatedness of human beings to nature that generally can be experienced anywhere. (...)
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  25. Walking with the Earth: Intercultural Perspectives on Ethics of Ecological Caring.Ignace Haaz & Amélé Adamavi-Aho Ekué (eds.) - 2022 - Geneva, Switzerland: Globethics Publications.
    It is commonly believed that considering nature different from us, human beings (qua rational, cultural, religious and social actors), is detrimental to our engagement for the preservation of nature. An obvious example is animal rights, a deep concern for all living beings, including non-human living creatures, which is understandable only if we approach nature, without fearing it, as something which should remain outside of our true home. “Walking with the earth” aims at questioning any similar preconceptions in the wide (...)
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  26. Faithful to Nature: Paul Tillich and the Spiritual Roots of Environmental Ethics.Jeremy D. Yunt - 2017 - Santa Barbara, CA, USA: Barred Owl Books.
    Paul Tillich (1886-1965) is generally considered the most original and influential Christian theologian of the 20th century. What's not as widely recognized, outside of academic circles, is his stature as a first-rate existentialist philosopher—in the lineage of Kierkegaard, Heidegger, Nietzsche, and Pascal. Few people have analyzed more areas of existence: from art and architecture to culture, science, economics, politics, technology, psychology, world religions (particularly Buddhism), history, and health and healing. But one of Tillich's primary and enduring concerns was humanity's troubled (...)
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  27. An Integrational Ontology Toward the Organic Ecology.Daihyun Chung - 2011 - In Society of Ham Seokheon Research (ed.), Thought and Practice: A Humanistic Illumination of Ham Seokheon Thought. Hangilsa. pp. 21-49.
    For a while, life and environment have been regarded as two separate subjects, but recently life and environment are to be seen as different aspects of one single theme. There are able philosophers who maintain the connection of the two but Seokheon Ham is believed to present a more coherent case. To him, integration is not merely a property which is unifying various elements, but it has a deep ontological structure seen in his utterance “there is not a thing (...)
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  28. On “Self-Realization” – The Ultimate Norm of Arne Naess’s Ecosophy T.Md Munir Hossain Talukder - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (2):219-235.
    This paper considers the foundation of self-realization and the sense of morality that could justify Arne Naess’s claim ‘Self-realization is morally neutral,’ by focusing on the recent debate among deep ecologists. Self-realization, the ultimate norm of Naess’s ecosophy T, is the realization of the maxim ‘everything is interrelated.’ This norm seems to be based on two basic principles: the diminishing of narrow ego, and the integrity between the human and non-human worlds. The paper argues that the former is an (...)
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  29. ECOLOGIA NÃO BINÁRIA: UMA PROPOSTA COMPATIBILISTA A PARTIR DAS CRÍTICAS DE PELIZZOLI A LUC FERRY.Daniel Pires Nunes - 2021 - In Giovane Rodrigues Jardim, Miguelângelo Corteze & Marlova Elizabete Balke (eds.), Educar-se significa tornar-se livre. Mundo Acadêmico. pp. 92-99.
    Assuming degrees of otherness proportional to the degrees of development of other beings as sentient in relation to rights and as rational in relation to duties, as well as considering the possibility of degrees of legal status, it seems that we could support an ecology that values environmental control so that all species could coexist. So defiantly the development of technology and the survival of other species could be compatible. The environment (including plants, fungi, brute beings) should always be (...)
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  30. LOS DESAFÍOS DE LA ÉTICA AMBIENTAL.Miguel Acosta, Pablo Martínez de Anguita & Mª Angeles Martín Rodríguez-Ovelleiro - 2004 - In Acosta Miguel, Martínez de Anguita Pablo & Martín Rodríguez-Ovelleiro Mª Angeles (eds.), ¿Qué Cultura? V Congreso Católicos y Vida Pública, tomo II. Fundación Santa María. pp. 955-968.
    En 1968 Raquel Carson comenzaba una revolución en el pensamiento, quizá una de las de mayor peso en la actualidad. En su libro "La primavera silenciosa" acusaba del deterioro ambiental al poder ilimitado del ser humano. La creencia surgida en la modernidad de que todo lo que el hombre decidía era en sí mismo lo mejor por haber sido fruto de una voluntad libérrima, daba primacía y legitimidad absoluta a su acción sobre la naturaleza. Surgieron con gran fuerza numerosos grupos (...)
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  31. The Greening of Heart and Mind: A Love Story.Roman Briggs - 2009 - Environmental Ethics 31 (2):155-168.
    Some environmentalists have argued that an effective ecological conscience may be rooted in a perspective that is either anthropocentric or sentiocentric. But, neither seems to have had any substantial effect on the ways in which our species treats nature. In looking to successfully awaken the ecological conscience, the focus should be on extending moral consideration to the land (wherein doing so includes all of the soils, waters, plants, animals, and the collectivity of which these things comprise) by means of coming (...)
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  32. Anthropocentrism and Ecocentrism: On the Metaphysical Debate in Environmental Ethics.Koshy Tharakan - 2011 - Jadavpur Journal of Philosophy 21 (2):27-42.
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  33. Book Review: Heidegger and the Environment by Casey Rentmeester. [REVIEW]Jill Drouillard - 2017 - Bulletin Heideggérien 7:107-110.
    Même si ce livre ne compte pas plus d’une centaine de pages, l’analyse qu’il offre de Heidegger et de sa relation à l’environnement s’avère plutôt exhaustive. Si Casey Rentmeester le fait débuter par une brève histoire du développement de la philosophie environnementale, précisant comment cette discipline a largement affaire à l’éthique appliquée et l’éthique normative, il y explique bientôt comment des philosophes tels que Naess, Thomson et Toadvine emploient aujourd’hui des méthodes non-traditionnelles — ecofeminism, ecophenomenology, deep ecology (...)
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  34. Affording Sustainability: Adopting a Theory of Affordances as a Guiding Heuristic for Environmental Policy.O. Kaaronen Roope - 2017 - Frontiers in Psychology 8.
    Human behavior is an underlying cause for many of the ecological crises faced in the 21st century, and there is no escaping from the fact that widespread behavior change is necessary for socio-ecological systems to take a sustainable turn. Whilst making people and communities behave sustainably is a fundamental objective for environmental policy, behavior change interventions and policies are often implemented from a very limited non-systemic perspective. Environmental policy-makers and psychologists alike often reduce cognition ‘to the brain,’ focusing only to (...)
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  35. Is there a solution to the moral dilemma between animal consciousness and human survival?Minh-Hoang Nguyen & Quan-Hoang Vuong - manuscript
    On April 19, 2024, the New York Declaration on Animal Consciousness was announced at the “Emerging Science of Animal Consciousness” conference held at New York University. The New York Declaration is an effort to showcase a scientific consensus on the presence of conscious experiences across all vertebrates (including reptiles, amphibians, and fish) and many invertebrates (at least including cephalopods, decapod crustaceans, and insects). Scientifically, the New York Declaration marks a significant advancement for humanity. However, it also brings heightened awareness to (...)
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  36. Neither race nor ethnicity: Latinidad as a social affordance.Alejandro Arango & Adam Burgos - 2024 - Journal of Social Philosophy 55 (3):502-521.
    The debate about the definition of Latinidad as a social identity has fluctuated between accounts that put it closer to ethnicity or closer to race. We present and defend the claim that the multiplicity of features and experiences of Latinxs in the United States is best accounted for by placing Latinidad in a different theoretical space. We draw from the ecological psychology and enactive literature on affordances to argue that Latinidad can be better understood as a social identity affordance: a (...)
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  37. Indigenous knowledge and species assessment for the Alexander Archipelago wolf: successes, challenges, and lessons learned.Jeffrey J. Brooks, I. Markegard, Sarah, J. Langdon, Stephen, Delvin Anderstrom, Michael Douville, A. George, Thomas, Michael Jackson, Scott Jackson, Thomas Mills, Judith Ramos, Jon Rowan, Tony Sanderson & Chuck Smythe - 2024 - Journal of Wildlife Management 88 (6):e22563.
    The United States Fish and Wildlife Service in Alaska, USA, conducted a species status assessment for a petition to list the Alexander Archipelago wolf (Canis lupus ligoni) under the Endangered Species Act in 2020-2022. This federal undertaking could not be adequately prepared without including the knowledge of Indigenous People who have a deep cultural connection with the subspecies. Our objective is to communicate the authoritative expertise and voice of the Indigenous People who partnered on the project by demonstrating how (...)
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  38. Wittgenstein and the Metaphysics of Ethical Value.Julian Friedland - 2006 - Ethic@ - An International Journal for Moral Philosophy 5 (1):91-102.
    This paper develops Wittgenstein’s view of how experiences of ethical value contribute to our understanding of the world. Such experiences occur when we perceive certain intrinsic attributes of a particular being, object, or location as valuable irrespective of any concern for personal gain. It is shown that experiences of ethical value essentially involve a characteristic ‘listening’ to the ongoing transformations and actualizations of a given form of life—literally or metaphorically speaking. Such immediate impressions of spontaneous sympathy and agreement reveal ethics (...)
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  39. Космовидения и реальности - философия каждого (3rd edition).Roberto Arruda - 2023 - São Paulo: Terra à Vista.
    Космовидение - термин, под которым следует понимать совокупность оснований, из которых возникает системное понимание Вселенной, таких ее составляющих, как жизнь, мир, в котором мы живем, природа, феномен человека, и их взаимосвязей. таким образом, это область аналитической философии, питаемая науками, целью которой является совокупное и эпистемологически устойчивое знание обо всем, чем мы являемся и что в нас содержится, что нас окружает и что так или иначе с нами связано. это старое, как человеческая мысль, понятие, которое не только использует элементы научной космологии, (...)
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  40. Các học thuyết bảo vệ môi trường lạ đời: Một góc nhìn khác trong nghị sự bảo vệ môi trường.Việt Phương Lã & Minh Hoàng Nguyễn - manuscript
    Trong quá trình phát triển của phong trào bảo vệ môi trường, đã xuất hiện nhiều học thuyết và trường phái khác nhau. Một trong số này thuộc về các học thuyết bảo vệ môi trường lạ đời (đôi khi mang sắc thái cực đoan), thể hiện sự tận tụy và độc đáo trong việc bảo vệ môi trường với mọi biện pháp. Vì họ đặt môi trường lên hàng đầu, nên những quan điểm này thường phản ánh quan điểm (...)
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  41. Góc nhìn về nghị sự môi trường thông qua các học thuyết bảo vệ môi trường lạ đời.Việt Phương Lã & Minh Hoàng Nguyễn - 2023 - Kinh Tế Và Dự Báo.
    Trong quá trình phát triển của phong trào bảo vệ môi trường, đã xuất hiện nhiều học thuyết và trường phái khác nhau. Một trong số này thuộc về các học thuyết bảo vệ môi trường lạ đời (đôi khi mang sắc thái cực đoan), thể hiện sự tận tụy và độc đáo trong việc bảo vệ môi trường với mọi biện pháp.
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  42. Cosmovisions and Realities - the each one's philosophy (3rd edition).Roberto Thomas Arruda (ed.) - 2023 - S.Paulo: Terra à Vista - ISBN 9798376963418.
    It is not by thinking that we create worlds. It is by understanding the world that we learn to think. Cosmovision is a term that should mean a set of foundations from which emerges a systemic understanding of the Universe, its components as life, the world we live in, nature, human phenomena, and their relationships. It is, therefore, a field of analytical philosophy fed by the sciences, whose objective is this aggregated and epistemologically sustainable knowledge about everything that we are (...)
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  43.  38
    الرؤى الكونية والواقع فلسفة كل واحد.Roberto Thomas Arruda - 2024 - São Paulo: Terra à Vista.
    ليس بالتفكير نخلق العوالم، بل بفهم العالم نتعلم التفكير. "الرؤية الكونية" هو مصطلح يجب أن يعني مجموعة من الأسس التي تنبثق منها فهم منهجي للكون، ومكوناته كالحياة، والعالم الذي نعيش فيه، والطبيعة، والظواهر البشرية، وعلاقاتها. إنه، بالتالي، مجال من الفلسفة التحليلية يغذيه العلوم، وهدفه هو هذا المعرفة المجمعة والمستدامة معرفيًا عن كل ما نحن عليه ونحتويه، وما يحيط بنا، وما يرتبط بنا بأي شكل من الأشكال. إنه شيء قديم قدم الفكر البشري، وبالإضافة إلى استخدام عناصر من علم الكونيات العلمي، فإنه (...)
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  44. Kosmovisi dan Realitas: filosofi masing-masing.Roberto Thomas Arruda - 2024 - Terra à Vista.
    Kosmovisi Adalah Istilah yang seharusnya berarti seperangkat fondasi yang darinya muncul pemahaman sistemik tentang Alam Semesta, komponen-komponennya sebagai kehidupan, dunia tempat kita hidup, alam, fenomena manusia, dan hubungan mereka. Oleh karena itu, ini adalah bidang filsafat analitis yang disuplai oleh ilmu pengetahuan, yang tujuannya adalah pengetahuan yang terkumpul dan berkelanjutan secara epistemologis tentang segala sesuatu yang ada dan terkandung dalam diri kita, yang mengelilingi kita, dan yang berhubungan dengan kita dengan cara apa pun. Ini adalah sesuatu yang sama tuanya dengan (...)
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  45. Cosmovisioni e realtà: la filosofia di ciascuno.Roberto Thomas Arruda - 2024 - São Paulo: Terra à Vista.
    Cosmovisione è un termine che dovrebbe significare un insieme di fondamenti da cui emerge una comprensione sistemica dell'Universo, delle sue componenti come la vita, il mondo in cui viviamo, la natura, il fenomeno umano e le sue relazioni. Si tratta, quindi, di un campo della filosofia analitica alimentato dalle scienze, il cui obiettivo è questa conoscenza aggregata ed epistemologicamente sostenibile su tutto ciò che siamo e conteniamo, che ci circonda e che in qualche modo si relaziona con noi. È qualcosa (...)
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  46.  96
    الرؤى الكونية والواقع فلسفة كل واحد.Roberto Thomas Arruda - 2024 - São Paulo: Terra à Vista.
    ليس بالتفكير نخلق العوالم، بل بفهم العالم نتعلم التفكير. "الرؤية الكونية" هو مصطلح يجب أن يعني مجموعة من الأسس التي تنبثق منها فهم منهجي للكون، ومكوناته كالحياة، والعالم الذي نعيش فيه، والطبيعة، والظواهر البشرية، وعلاقاتها. إنه، بالتالي، مجال من الفلسفة التحليلية يغذيه العلوم، وهدفه هو هذا المعرفة المجمعة والمستدامة معرفيًا عن كل ما نحن عليه ونحتويه، وما يحيط بنا، وما يرتبط بنا بأي شكل من الأشكال. إنه شيء قديم قدم الفكر البشري، وبالإضافة إلى استخدام عناصر من علم الكونيات العلمي، فإنه (...)
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  47. Космовізії та реалії - А філософія кожного.Roberto Thomas Arruda - 2023 - São Paulo: Terra à Vista.
    Космовізі — це термін, який має означати набір основ, з яких виникає системне розуміння Всесвіту, його складових як життя, світу, в якому ми живемо, природи, людського феномену та їхніх взаємозв’язків. Таким чином, це галузь аналітичної філософії, що живиться науками, метою якої є це сукупне та епістемологічно стійке знання про все, що ми є і що містить у собі, що оточує нас і що будь-яким чином до нас відноситься. Це щось таке ж давнє, як людська думка, і, окрім використання елементів наукової (...)
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  48.  86
    कॉस्मोविज़न और वास्तविकताएँ - हर एक का दर्शन.Roberto Thomas Arruda - 2024 - São Paulo: Terra à Vista.
    हम सोच कर दुनिया नहीं बनाते। दुनिया को समझ कर हम सोचना सीखते हैं। कॉस्मोविज़न एक ऐसा शब्द है जिसका मतलब नींव का एक समूह होना चाहिए जिससे ब्रह्मांड, जीवन के रूप में इसके घटकों, जिस दुनिया में हम रहते हैं, प्रकृति, मानवीय घटनाओं और उनके संबंधों की एक व्यवस्थित समझ उभरती है। इसलिए, यह विज्ञान द्वारा पोषित विश्लेषणात्मक दर्शन का एक क्षेत्र है, जिसका उद्देश्य हम जो हैं और जो हमारे चारों ओर है, और जो किसी भी तरह से (...)
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  49. Mga Pananaw sa Kosmos at Realidad: ang pilosopiyang ay bawat isa.Roberto Thomas Arruda - 2024 - São Paulo: Terra à Vista.
    Ang Diyos ay hindi naglalaro ng dado", inulit ni Einstein mula sa taas ng kanyang determinismo, ngunit sa katunayan ang kosmos ay naghahagis ng mga buto nito nang sadyang mapagpasya: ang mga dado nito ay laruin. Hindi sa pag-iisip na tayo ay lumikha ng mga mundo. Sa pamamagitan ng pag-unawa sa mundo natututo tayong mag-isip. Ang Cosmovision ay isang termino na dapat ay nangangahulugang isang hanay ng mga pundasyon kung saan lumalabas ang isang sistematikong pag-unawa sa Uniberso, ang mga bahagi (...)
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  50. 宇宙愿景与现实: 每个人的个人哲学 (3rd edition).Roberto Thomas Arruda - 2023 - São Paulo: Terra à Vista.
    宇宙观是一个词汇,应该意味着一组基础,从中产生对 宇宙的系统性理解,包括生命、我们所处的世界、自然 界、人类现象及其相互关系。因此,这是一种由科学支 持的分析哲学领域,其目标是对我们周围及与我们相关 的所有事物的综合而认识,并在认识上具有认识论的支 持。它是与人类思维一样古老的存在,并且除了运用科 学宇宙学的元素外,还涵盖了所有涉及宇宙和生命的哲 学和科学。 一个宇宙观并不是一组想法、假设和假定,而是一个基 于观察、分析、证据和论证的系统。没有一个宇宙观会 试图定义、确立或提出,而只是理解、分析和解释。每 个人在一生中构建和承载着自己的宇宙观,作为我们思 维和行为的背景。 从语言学角度来看,术语“宇宙观”来源于德语,相当 于多位哲学家所使用的“Weltanschauung”概念。然 而,这种语言上的关系并不适用,因为它与我们所提出 的宇宙观相悖。这个德语词指的是一种先前逻辑或原始 实验性的现实观,具有直觉性的背景,并且在其形成时 6 还不存在批判性的认识。毫无疑问,在我们理解的意义 上,宇宙观包含并使用了这些原始实验性或先前逻辑的 元素,包括历史、集体无意识和我们所承载的所有原型。 然而,在我们应用的概念中,宇宙观远远超越了这些内 容,首先是因为它不断地将其置于当前的批判性思维之 下,并最终使经验成为其真实的宇宙,而非仅仅是思维 或直觉。 安东尼奥·洛佩斯展示了这一内容的广度:1 “宇宙观并不是思维的产物。它并非源于简单 的求知欲望。对现实的理解是宇宙观形成的重 要时刻,但仅仅是其中之一。它源自生活的行 为,源自对生命的经验,源自我们心灵的整体 结构。将生命提升到意识中,在对现实的认识、 对生命的价值以及意志的现实性中,是人类在 生活观念的发展中所做的缓慢而艰难的工作。 (W. Dilthey, 1992 [1911]: 120)”。 -/- 在这项工作中,我们试图勾勒出一种基于当今科学所提 供的现实的宇宙观。我们在任何时候都不会试图进行科 学研究,或对哲学进行理论化,而始终努力在它们的支 持下,或至少在它们的保护下,免受我们通常所带有的 认知扭曲的影响。 .
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