This study posits ecological communion as the integration of facilitative learning through community engagements leading to an ecological conversion. Employing the interpretive phenomenological method, it examined how educational institutions in the CICM Philippine Schools’ Network (CICM-PSN) integrate the ecological principles of Pope Francis’ Laudato Si in terms of religious instruction, community engagement, and campus ministry program. Through a semi-structured interview with the participants, the study revealed three themes that illustrate the CICM educational institutions' efforts in bringing the Laudato (...) Si’ teachings to the level of practice and reflection. First, pedagogical integration denotes the challenge of integrating integral ecology in instruction. Second, community engagement shows the effort of the academic community to practice ecological principles through extension programs. Third, ecological conversion aims to internalize the ecological values taught through instruction and practiced through community service. Taken as a unified whole, the three themes mentioned form the Transformative Interpretative Pedagogical Model to consolidate the framework for the CICM-Philippine Schools Network. Furthermore, this model may guide the concrete articulation and application of ecological communion in their religious instruction, community extension and social action programs, and campus ministry activities. (shrink)

This article engages with the care ethics of Laudato Si’ through the lens of postcolonial ecofeminism. Laudato Si’ speaks of the family of creation where nature is both a nurturing mother and a vulnerable sister, reflecting patriarchal associations of women with nature, fragility, and the virtue of care. This indirectly undermines the need for men to engage in care/social reproduction work as well as the strengthening of women’s agency. While this kin-centric ecology acknowledges the interdependence of creatures, (...) it maintains the hierarchy of humans over nature and underlines this family’s headship by an all-powerful Father. Laudato Si’s family ecology and God language inadvertently reifies women–nature–care connection and reinforces the logic of male domination. This study recommends exploring gender inclusive images of the Trinity and the family of creation in mutual relations to foster care that promotes both the agency of women and nature. (shrink)

Integral development as the most assertive path of sustainable development models is presented as a new paradigm in the social teaching of the church. It is a question of identifying the theoretical foundations that precede the encyclical Laudato Si’ (ls) from philosophy and theology: the harmony of quaternity, the mystique of creation, the science-faith dialogue and the theology of the small and the poor. At the same time it tries to recover and remember the reflections and teachings that are (...) already in the tradition of the church on the “common house”. It proposes a renewed theological attitude and joint ethical action of all humanity, believers and non-believers. (shrink)

One of the aims of the encyclical "Laudato Si’" is to help us “marvel at the manifold connections existing among creatures”, to show how we are also involved, and to motivate us thereby to care for our common home. Are there new dimensions of beauty available to us today because of recent advances in biology? In this paper I seek to answer this question by first recalling the basic criteria for beauty, as expressed by Aristotle and Aquinas, and then (...) evaluating their applicability as regards three ways in which some prominent twentieth century philosophers of biology have sought to overcome the limitations of reductionism. The overall argument refers especially to the works of Jakob von Uexküll and Georges Canguilhem. The results indicate that harmony, proportion, and integrity in the natural order should be more evident than ever before, especially as regards the way the organism and its environment codetermine each other. This insight allows a deeper appreciation of the message of "Laudato Si’". (shrink)

The work presented has the following approach: starting from the Pope's reflection on the planet and ecological problems, it is intended to show the philosophical influences that underlie Francisco's exposition. These influences make it possible to describe a philosophical profile present in the encyclical Laudato si’. In addition, since philosophy claims to know, it is not exhausted only in knowledge, but tries to know in order to act; therefore, the presence of an ethical proposal follows; and since all ethics (...) leads to action, it follows that action cannot be without some indicators, without an axiology on which human action on the planet revolves. The result is that Francisco offers an ethic of otherness that feels the other as an authentic neighbor, even those who are in the future. It is an ethic of common benefit and caring for the other whose fundamental axis is the person and for this reason he reflects the phenomenon of human life within life on Earth, with which its philosophical approach seems personalist, from a point of Christian view. (shrink)

With the release of Laudato Si (2015) Pope Francis has introduced new conceptual language into Catholic social teaching (CST), what he has called "integral ecology." His intent appears to be grounded in the realization that "It is essential to seek comprehensive solutions which consider the interactions with natural systems themselves and with social systems" (LS, no. CXXXVIII). Pope Francis goes on to make the case that ''We are faced not with two separate crises, one environmental and the other (...) social, but rather with one complex crisis with isboth social and environmental" (LS, no. CXXXVIII). Consequently, in order to solve this crisis we need to utilize "an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time pro­ tecting nature" (LS, no. CXXXVlll). This perspective represents a major development in CST whereby the encyclical connects the dots between ecology/environment, economics and society, three essential aspects of what many in the environmental community and elsewhere see as in­ dispensable for humanity to achieve a sustainable relationship with the Earth. While this is extremely important for articulating a Catholic vision of sustainability, that is not the direction we take in this article. Rather our intent is to use the concept of integral ecology to do three things:(1) examine a current case in the U.S. that has received signif­ icant media attention as well as notoriety-the water crisis in Flint, Michigan; (2) describe how our recent understanding of the epigenetic impacts of environmental toxins casts a new and ominous light on this crisis and on other instances of environmental toxin exposure, and (3) propose some ideas on how epigenetic research might enlarge our in­ terpretation of basic aspects of CST highlighted in Laudato Si such as human dignity, justice and the common good. (shrink)

Many commentators have analyzed the Papal Encyclical on the care of the environment entitled “Laudato Si’” from various angles but relatively few have written on the philosophical presuppositions that inform the overall stance of the encyclical. It is becoming increasingly evident that, to appreciate the full impact of this work, we need to uncover its ontological and epistemological commitments. This paper makes a contribution in this neglected area by focusing on the nature of life. Two main points are explored: (...) the way all lifeforms depend on other lifeforms, implying that the biosphere often functions like one single unit of life, and the issue of the intrinsic value of each living thing. By situating the encyclical’s arguments within the history of ideas on the nature of life, the environment, and ecology, this research helps to better appreciate the originality of this document. (shrink)

Friedrich Nietzsche and Albert Schweitzer end up defending radically similar, yet critically opposed conclusions about the human animal and its place in nature, particularly with regard to the ethical awareness that does or does not follow from this situatedness. Arthur Schopenhauer’s notion of the will accounts for their similar foundational assumptions. But what accounts for the fact that their shared desire to affirm the will to life leads to fundamentally opposed ethical conclusions? What keeps Schweitzer’s ascetic ethic of reverence for (...) life from evolving into Nietzsche’s anti-ascetic vision of a second innocence beyond good and evil? We argue that situating the notion of reverence for life within an environmental virtue ethics, as one environmental virtue among many, aiming at ecological conversion, better articulates and motivates the disposition demanded by the ethics of reverence for life. (shrink)

The recent encyclical of Pope Francisco has been classified by many as the encyclical on the climate and the environment. However, father Francisco not only mentions several of the environmental problems of today’s world, including the more dramatic, but analyses the causes of such problems and seeks to shed plenty of light to find solutions. In the present investigation, it delves into the importance of the message of hope from Pope Francisco facing the serious crisis which describes in his Encyclical (...) insists on hope as a core element of an ethic that will help to get out of these problems, because without hope there is no possible ethics. The Encyclical is situated in the field of bioethics demonstrating the concern of the Pope at the general situation of the planet Earth, placing the human person at the Centre of this reflection, to then describe the positive elements of the diagnosis of the reality and bets that allow you to build a vision of hope. -/- La reciente encíclica del Papa Francisco ha sido catalogada por muchos como la encíclica sobre el clima y el medio ambiente. Sin embargo, el Papa Francisco no solo menciona varios de los problemas ambientales del mundo actual, incluyen-do los más dramáticos, sino que analiza las causas de dicha problemática y busca arrojar abundante luz para encontrarle soluciones. En la presente investigación, se ahonda en la importancia del mensaje de esperanza del Papa Francisco frente a la grave crisis que describe en su encíclica y se insiste en la esperanza como elemento medular de una ética que ayude a salir de dichos problemas, pues sin esperanza no hay ética posible. Se sitúa la encíclica en el ámbito de la bioética evidenciando la preocupación del Papa por la situación general del planeta Tie-rra, poniendo a la persona humana en el centro de dicha reflexión, para luego describir los elementos positivos del diagnóstico de la realidad y las apuestas que permiten construir una visión de esperanza. (shrink)

Ecosophy or ecological wisdom – the new philosophy of contemporary life is also a philosophy of security, digital content, tolerance; it is a philosophy of survival and sustainable development of man, society and nature. Man, society as well as science currently need and will need a new philosophy – ecosophy. All together and each one in part they are based on security, first of all on human security. The interaction of philosophy with science occurs historically through three main stages. The (...) first one is characterized by the ancient belief that all the theoretical knowledge is philosophy. The second one, which has started approximately in the 15th century, suggests that the science is apparently independent from philosophy as a main focus. The third stage, that has just started, treats the scientific knowledge as complementary to the philosophical one. Both of them can successfully develop and function only with reciprocal interaction. Studying and understanding of the scientific knowledge leads to the professional development. The study of philosophy develops and strengthens the spirituality, the core of a developed personality. (shrink)

E 'sia sorprendente e appropriato che questo enorme, gergo-carico (questo libro ha davvero bisogno di un glossario!), lavoro pesantemente accademico è diventato un best seller nel mondo degli istruiti. Bisogna dedicarsi a imparare il gergo e poi ad arare attraverso 551 pagine di testo e 238 pagine di note. Meanwhile, ci viene detto più e più volte che questo è solo un contorno di ciò che verrà! Anche se critica severamente gli eccessi dei tre movimenti, si tratta di un'interpretazione mistica (...) e postmoderna decostruttiva e New Age della religione, della filosofia e delle scienze comportamentali da un punto di vista molto liberale e spirituale, cioè senza il peggior decon, pm e Vietnam gergo, egualitarismo rabbioso e anti-intellettualismo. Si ottiene un fantastico campionamento di scritte sbagliate, idee confuse e obsolete e gergo obsoleto. Se uno ha una buona istruzione attuale, è doppiamente doloroso leggere questo libro (e la maggior parte della scrittura sul comportamento umano). Doloroso perché è così torturato e confuso, e poi di nuovo quando ti rendi conto di quanto sia semplice con la psicologia moderna e la filosofia. La terminologia e le idee sono orribilmente confuse e datate (ma meno nell'analisi di Wilber che nelle sue fonti). Questo libro e la maggior parte delle sue fonti sono testi di psicologia aspiranti, anche se la maggior parte degli autori non se ne rese conto. Si tratta del comportamento umano e del ragionamento sul perché pensiamo e agiamo come facciamo e come potremmo cambiare in futuro. Ma (come tutte queste discussioni fino a poco tempo fa) nessuna delle esplicazionisono davvero spiegazioni, e quindi non danno alcuna comprensione del comportamento umano. Nessuno discute i meccanismi mentali coinvolti. È come descrivere come funziona un'auto discutendoil volante e il metallo e vernice senza alcuna conoscenza del motore, del carburante o del treno a trazione. Infatti, come la maggior parte delle più vecchie spiegazioni di comportamento, i testi citatiqui e i comments di Wilber sono spesso più interessanti per che tipo di cose che accettano (eomettere!) come spiegazioni, e il tipo di ragionamento they uso, che per il contenuto effettivo. Se si è sulla filosofia e la psicologia cognitiva ed evolutiva, la maggior parte di questo è arcaico. Come quasi tutti (studiosi e pubblico allo stesso modo-e.g. vedi la mia recensione di Freedom Evolves di Dennett e di altri libri), non capisce che le basi della religione e dell'etica, in realtà tutti i comportamenti umani, sono programmati nei nostri geni. Una rivoluzione nella comprensione di noi stessi stava avvenendo mentre scriveva i suoi numerosi libri e lo passava davanti. Coloro che desiderano un quadro aggiornato completo per il comportamento umano dalla moderna vista a due systems possono consultare il mio libro 'La struttura logica dellafilosofia, psicologia, Mind e il linguaggio in Ludwig Wittgenstein e John Searle' 2nd ed (2019). Coloro che sono interessati a più dei miei scritti possono vedere 'TalkingMonkeys--Filosofia, Psicologia, Scienza, Religione e Politica su un Pianeta Condannato--Articoli e Recensioni 2006-2019 3rd ed (2019) e Suicidal Utopian Delusions nel 21st Century 4th ed (2019) . (shrink)

Vous obtenez un échantillon formidable de mauvaise écriture, des idées confuses et dépassées et un jargon obsolète. Si l’on a une bonne éducation actuelle, il est doublement douloureux de lire ce livre (et la plupart écrit sur le comportement humain). Douloureux parce qu’il est si torturé et déroutant, et puis encore quand vous vous rendez compte à quel point il est simple avec la psychologie moderne et la philosophie. La terminologie et les idées sont horriblement confuses et datées (mais moins (...) dans l’analyse de Wilber que dans ses sources). Ce livre et la plupart de ses sources sont des textes de psychologie en soi, bien que la plupart des auteurs ne s’en soient pas rendu compte. Il s’agit du comportement humain et du raisonnement sur les raisons pour lesquelles nous pensons et agissons comme nous le faisons et comment nous pourrions changer à l’avenir. Mais (comme toute une telle discussion jusqu’à récemment) aucune des explications n'est vraiment des explications, et donc ils ne donnent aucun aperçu du comportement humain. Personne ne discute des mécanismes mentaux impliqués. C’est comme décrire comment une voiture fonctionne by discuter du volant et du métal et de la peinture sans aucune connaissance du moteur, du carburant ou du train d’entraînement. En fait, comme la plupart des anciens «exemples» de comportement, les textes cite ici et les commentaires par Wilber sont souvent plus intéressants pour ce genre de choses qu’ils acceptent (et omettre!) comme explications, et le genre de raisonnement ils utilisation, que pour le contenu réel. Si l’on est sur la philosophie et la psychologie cognitive et évolutive, la plupart de ce qui est archaïque. Comme presque tout le monde (érudits et public—e. g. voir mon examen de La Liberté Evoluie de Dennett et d’autres livres), il ne comprend pas que les bases de la religion et l’éthique - en fait tout comportement humain, sont programmés dans nos gènes. Une révolution dans la compréhension de nous-mêmes a eu lieu alors qu’il écrivait ses nombreux livres et il l’a passé par. Ceux qui souhaitent un cadre complet à jour pour le comportement humain de la vue moderne de deux systemes peuvent consulter mon livre 'The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle' 2nd ed (2019). Ceux qui s’intéressent à plus de mes écrits peuvent voir «Talking Monkeys --Philosophie, Psychologie, Science, Religion et Politique sur une planète condamnée --Articles et revues 2006-2019 3e ed (2019) et Suicidal Utopian Delusions in the 21st Century 4th ed (2019) et autres. (shrink)

To teach the ethics of science to science majors, I follow several teachers in the literature who recommend “persona” writing, or the student construction of dialogues between ethical thinkers of interest. To engage science majors in particular, and especially those new to academic philosophy, I recommend constructing persona dialogues from Henri Poincaré’s essay, “Ethics and Science”, and the non-theological third chapter of Pope Francis’s encyclical on the environment, Laudato si. This pairing of interlocutors offers two advantages. The first is (...) that science students are likely to recognize both names, since Poincaré appears in undergraduate mathematics and physics textbooks, and because Francis is an environmentalist celebrity. Hence students show more interest in these figures than in other philosophers. The second advantage is that the third chapter of Laudato si reads like an implicit rebuttal of Poincaré’s essay in many respects, and so contriving a dialogue between those authors both facilitates classroom discussion, and deserves attention from professional ethicists in its own right. In this paper, I present my own contrived dialogue between Francis and Poincaré, not for assigning to students as a reading, but as a template for an effective assignment product, and as a crib sheet for educators to preview the richly antiparallel themes between the two works. (shrink)

Previzualizare carte Există în prezent o mare varietate de dispute privind încălzirea globală, atât în discursurile politice și sociale cât și în media populară și ​​literatura științifică, cu privire la natura, cauzele și consecințele încălzirii globale. Principala controversă o reprezintă cauzele creșterii temperaturii medii globale a aerului, evoluând de la mijlocul secolului al XX-lea, dacă această tendință de încălzire este fără precedent sau în cadrul variațiilor climatice normale, dacă omenirea a contribuit semnificativ la aceasta, și dacă există un prag, eventual (...) apropiat de valorile actuale, de unde fenomenul se va desfășura ireversibil, în avalanșă. Cele mai multe țări din lume sunt părți la Convenția-cadru a Națiunilor Unite privind schimbările climatice (UNFCCC). Obiectivul final al Convenției este de a împiedica interferența umană periculoasă a sistemului climatic. După cum se precizează în Convenție, acest lucru necesită stabilizarea concentrațiilor de gaze cu efect de seră în atmosferă la un nivel în care ecosistemele se pot adapta în mod natural schimbărilor climatice, producția de alimente să nu fie amenințată, și dezvoltarea economică să poată continua într-un mod durabil. Convenția-cadru a fost convenită în 1992, dar emisiile globale au crescut de atunci. În literatura științifică, există un consens puternic că temperaturile globale ale suprafeței au crescut în ultimele decenii și că tendința este cauzată în principal de emisiile induse de om asupra gazelor cu efect de seră. Niciun organism științific de nivel național sau internațional nu contestă acest punct de vedere. Consensul științific din 2013, menționat în cel de-al cincilea raport de evaluare al IPCC, este că "este extrem de probabil ca influența omului să fi fost cauza dominantă a încălzirii observate de la mijlocul secolului al XX-lea". Academiile naționale de știință au solicitat liderilor mondiali politici de reducere a emisiilor globale. 20.000 oameni de știință din întreaga lume, inclusiv laureați ai Premiului Nobel, au publicat anul acesta o ”atenționare către umanitate”. În curând va fi prea târziu să evităm o catastrofă, și timpul zboară. Pământul este în mâinile noastre prin activitatea noastră zilnică, și în cele ale instituțiilor guvernamentale. Ne distrugem singuri viitorul dacă nu renunțăm imediat la consumurile inutile. "Prin faptul că nu se ia în considerație creșterea populației, rolul economiilor poluante în creștere, și posibilitatea reducerii emisiilor de gaze cu efect de seră, stimularea energiilor regenerabile, protejarea habitatului, restabilirea ecosistemelor, stoparea poluării, distrugerea biosistemului și limitarea speciilor străine invazive, biosfera noastră este în pericol," cu riscuri foarte mari de a se ajunge la un 'Armaghedon ecologic'. CUPRINS: Atmosfera Pământului - Scurgeri de atmosferă - Teren - Compoziție - Structura Pământului - Circulație - Importanța - Presiunea atmosferică - - Mecanism - - Atmosfera standard - - Presiunea medie a nivelului mării - - Variația altitudinii - - Variația locală - Meteorologia (Fizica norilor) - - Răcirea aerului până la punctul de rouă - Răcirea adiabatică: pachete în creștere de aer umed - - Ascendența frontală și ciclonică - - Ascendența convectivă - - Ascendența orografică - Răcirea non-adiabatică - - Adăugarea de umezeală în aer - - Suprasaturația - - Suprarăcirea - - Coliziune - coalescență - - Procesul Bergeron - - Coeziune și dizolvare Schimbări climatice - Terminologie - Cauze - Mecanisme de forțare - - Mecanisme interne de forțare - - Variabilitatea ocean-atmosferă - Viaţa - - Mecanisme externe de forțare - Variații orbitale - Variații solare - Vulcanism - Plăci tectonice - Influențe umane - Evidențe fizice - - Măsurători de temperatură și proxi-uri - - Dovezi istorice și arheologice - - Gheţarii - - Pierderea de gheață din Marea Arctică - - Vegetația - Resurse genetice forestiere - - Analiza polenului - - Acoperire de nori și precipitații - - Dendroclimatologia - - Mostre de gheață - - Animale - - Schimbarea nivelului mărilor - Efectul de seră - - Istorie - - Mecanism - - Gaze cu efect de seră - - Rolul schimbărilor climatice - Agricultura - - Impactul schimbărilor climatice asupra agriculturii - Insectele dăunătoare și schimbările climatice - Bolile plantelor și schimbările climatice Încălzirea globală - Note - Schimbări de temperatură observate - - Tendințe regionale și fluctuații pe termen scurt - - Cei mai calzi ani față de tendința generală - Cauzele inițiale (forțe externe) - - Gaze cu efect de seră - Aerosoli și funingine - - Activitatea solară - - Variații ale orbitei Pământului - Reacții la schimbările climatice - Modele climatice - Efecte - - Efecte observate și așteptate asupra mediului - Vremea extremă - Nivelul mării creste - Sisteme ecologice - Efecte pe termen lung - Impacturi pe scară largă și abrupte - - Efectele asupra sistemelor sociale - Habitatul inundațiilor - Economie - Infrastructură - Răspunsuri - - Atenuarea - - Adaptarea - - Ingineria climatică Etica mediului - Categoriile lui Marshall - - Extensia libertariană - - Extensia ecologică - - Etica conservării - Teoriile umaniste Referințe Despre autor - Nicolae Sfetcu - - De același autor - - Contact Editura - MultiMedia Publishing. 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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 modernity.

Volumul ”Sustenabilitatea educației doctorale în economie și afaceri” valorifică ideile și cercetările doctoranzilor de la Universitatea “Alexandru Ioan Cuza” din Iași, școala doctorală de economie și administrarea afacerilor. Lucrările au fost prezentate, prin postere sau în plen, în conferința finală a proiectului SESYR, finanțat prin programul european Jean Monnet. Structurarea volumului în patru subcapitole generice are ca scop valorificarea domeniilor considerate prin filosofia proiectului:managementul proiectelor, antreprenoriat si angajabilitate pentru tinerii cercetători. O colecție de 24 de articole având 35 de autori, (...) oferă un mediu de dezbatere științifică provocatoare pentru publicul cititor din domeniul economic. Focalizarea subiectelor din articolele prezente pe motivațiile de cercetare ale doctoranzilor și postdoctoranzilor face ca acest volum să reprezinte un debut publicistic pentru unii autori iar pentru alții, o consolidare a vocației. Diseminarea pasiunilor în astfel de contexte consolidează colaborarea și deschiderea spre noi subiecte investigative. Volumul este destinat studenților, cercetătorilor și profesorilor și îl propunem ca reper bibliografic pentru dezvoltarea altor idei de cercetare și inovare în arealul nostru tematic. (shrink)

The master-disciple relationship has raised up over time a great interest among researchers who were bent both on areas of secular life and those interreligious life. A brief look in to the history and philosophy of religion reveals that masters and disciples were present in each cultural and religious area. The relationship that has been established between them has depended on the nature of the religion in the midst of which was manifested. The fact that the same relationship is also (...) found in the secular society should not be overlooked, where one can see all its forms, from the total attachment of the disciple towards the master, to the radical contesting of the master and the permanent parting from him. The lines above are only an introduction to the phenomenological study of the master-disciple relationship as manifested over time. The cultural and religious are where we can see this relationship how the paideic model is one of the most spread and popular images in human history. But the modern, contemporary times seem to depart and forget the importance of the master in people's lives. However, in the religious world, the master-disciple relationship cannot disappear, because it is a part of the very constitution and manifestations of homo religion and is present in all the religions of the world. (shrink)

This article addressed historical aspects of the political economy involving sustained forest ecology in Sierra Leone as a whole, with emphasis on the Freetown Peninsula and its surrounding communities. Attention is paid to cultural, social and economic aspects involving forest livelihoods of residents on the Freetown Peninsula and far afield. The term 'Political Economy' is used in this situation to denote the relationship between the economics of people's livelihoods and public policy (in relation to the management of legislative procedures) (...) in ensuring that resources in the forest environment is sustainably managed to cater for the livelihood needs of people in Sierra Leone, while at the same time maintaining a balance in protecting the forest ecosystems. The paper has provided a critical review of the political economy of forest ecology in the country on the basis of scholarly discourses, and its applicability in adapting to the fragile political administrative management Sierra Leone have (and is continuing to) experienced. (shrink)

În societate, natura morţii şi conştientizarea omenirii de propria mortalitate a fost de mii de ani o preocupare a tradiţiilor religioase ale lumii şi dispute filosofice. Aceasta include credinţa în înviere (asociată cu religiile abrahamice), reîncarnarea sau renaşterea (asociate cu religiile dharmice), sau ideea conştiinţa încetează definitiv să mai existe, cunoscută sub numele de uitare veşnică (asociată cu ateismul). Ceremoniile de comemorare a morţii pot include diferite practici şi ceremonii de doliu şi înmormântare în onorarea decedat. Rămăşiţele fizice ale unei (...) persoane, de obicei cunoscute drept cadavru sau corp, sunt de obicei îngropate întregi sau incinerate, deşi printre culturile lumii există o varietate de alte metode de metode mortuare. În limba română, binecuvântarea pentru o persoană moartă include expresia "Odihnească-se în pace!". (shrink)

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 vital (...) role in addressing the challenges and its transformative possibilities presented by the COVID-19 pandemic. (shrink)

The Purpose of this study was to investigate the effect of cloud mobile learning and creative environment on college student’s creativity performance. A nonequivalent pretest-posttest quasi-experimental design was used in this research. The objects were two freshman classes selected from a public university and randomly assigned to the experimental group and the control group. A learning activity named Amphibious Mechanical Beast was conducted in this teaching experiment. The experimental was taught using cloud mobile learning, while the control group was taught (...) using the traditional (usual) way. Participant student’s design performances before and after the experiment were evaluated. Creative Environment Scale was used to collect data of student’s perception of creative environment. Additionally, an open ended questionnaire was used to realize student’s learning processes. The one-way analysis of covariance (ANCOVA) and the two-way analysis of covariance were performed in this research. After data coding, relative concepts, themes, and theories were integrated and developed. Finally, the findings were proposed according to result of qualitative data analysis. Those main results of this research were: 1.Cloud mobile learning had a positive effect on student’s creative process. Most participant students thought cloud mobile device using convenient and prompt while learning. Cloud mobile learning improved student active participation, and was student-centered rather than teacher-centered. Participant student’s high order thinking abilities could be improved by receiving information and discussing anytime and anywhere. Those high order thinking included problem solving, critical thinking, and creative thinking. Nevertheless, minor participant students’ learning was influenced by past learning habits and insufficient devices. 2. Cloud mobile learning had positive effects on newness, elaborateness, and total aspect of creative products. 3. Perceptions of creative environment had positive effects on preparation stage and reaction stage of creative process. 4. Perceptions of creative environment which were above a certain level had positive effects on creative products. 5. Cloud mobile learning had positive effects on preparation stage of students’ creative process who had lower perceptions of creative environment. 6. Cloud mobile learning had positive effects on value of students’ creative products who had lower perceptions of creative environment. 7. Cloud mobile learning had positive effects on total aspect of students’ creative products who had higher perceptions of creative environment. Finally, recommendations and suggestions were addressed for implementation of cloud mobile learning and future studies based on results of this research. (shrink)

Revista Cunoașterea Științifică este o publicație trimestrială din domeniile științei și filosofiei, și domenii conexe de studiu și practică. -/- Cuprins: -/- EDITORIAL / EDITORIAL -/- Nicolae SFETCU From Primitive Instincts to Advanced Cognition: The Evolution of Human Intelligence De la instinctele primitive la cunoașterea avansată: evoluția inteligenței umane -/- ȘTIINȚE NATURALE / NATURAL SCIENCE -/- Nicolae SFETCU Discovery of Astatine by Horia Hulubei Descoperirea astatinului de Horia Hulubei -/- Lucian Ștefan COZMA, Cosmin Vasile ȚENU, Daniela Georgiana GOLEA The Romteleghid (...) project between legend and historical reality Proiectul Romteleghid între legendă și realitate istorică -/- Lucian Ștefan COZMA, Daniela Georgiana GOLEA, Cosmin Vasile ȚENU Inexpensive and environmentally friendly fuel blend for catalytic combustion in power boilers and internal combustion engines – a solution for Europe Amestec de combustibil ieftin și ecologic destinat arderii catalitice în cazanele termoenergetice și motoarele de ardere internă, o soluție pentru Europa -/- ȘTIINȚE SOCIALE / SOCIAL SCIENCE Mădălina MIRON Putinjugend: The Pro-Kremlin Youth Movement Nashi Putinjugend: Mișcarea de tineret pro-Kremlin Nashi -/- Alexandru Ș. BOLOGA and Ana-Maria GRĂMESCU Tropaeum Augusti (France) and Tropaeum Traiani (Romania): A Comparative Study Tropaeum Augusti (Franța) și Tropaeum Traiani (România): Un studiu comparativ -/- Mark C. LUKÁCS Innovative Advertising Campaigns for Cultural Institutions: Exploring Public-Private Partnership Opportunities and Framework Campanii de publicitate inovatoare pentru instituții culturale: Explorarea oportunităților și cadrului de parteneriat public-privat -/- ȘTIINȚE FORMALE / FORMAL SCIENCE -/- Valentin IONESCU In a Universe where space and time are discrete, the maximum possible speed is finite. Lorentz contraction in a discrete universe Într-un Univers în care spațiul și timpul sunt discrete, viteza maximă posibilă este finită. Contracția Lorentz și dilatarea timpului într-un univers discret -/- FILOSOFIE / PHILOSOPHY -/- Dumitru MAZÎLU The subsequent development of the term canon in the early Christian centuries Dezvoltarea subsecventă a termenului de canon în primele secole creștine -/- ISSN 2821-8086 ISSN-L 2821-8086, DOI: 10.58679/CS67492. (shrink)

Is integrative biology a good idea, or even possible? There has been much interest lately in the unifica- tion of biology and the integration of traditionally separate disciplines such as molecular and develop- mental biology on one hand, and ecology and evolutionary biology on the other. In this paper I ask if and under what circumstances such integration of efforts actually makes sense. I develop by example an analogy with Aristotle’s famous four “causes” that one can investigate concerning any (...) object or phenomenon: material (what something is made of), formal (what distinguishes that particular object from others), efficient (how was the object made) and final (why was the object made). The example is provided by ongoing research on different aspects of flowering time in the model system Arabidop- sis, a small weed belonging to the mustard family. I show that understanding how flowering time is controlled is an epistemologically different sort of question from why and how it evolved, and that the two research agendas can be pursued largely independently of each other. Toward the end, I propose that the real goal of integrative biology is to understand the boundary layers between levels of biologi- cal analysis, something to which modern philosophy of science can contribute significantly. (shrink)

Background: Postoperative pneumonia is a preventable complication associated with adverse outcomes, that greatly aggravates the medical expenses of patients. The goal of our study is to identify risk factors and outcomes of postoperative pneumonia.

Evolutionary, ecological and ethical studies are, at the same time, specific scientific disciplines and, from an historical point of view, structurally linked domains of research. In a context of environmental crisis, the need is increasingly emerging for a connecting epistemological framework able to express a common or convergent tendency of thought and practice aimed at building, among other things, an environmental policy management respectful of the planet’s biodiversity and its evolutionary potential.

O argumentare a importanței dualiste a emoțiilor în societate, individual și la nivel de comunitate. Tendința actuală de conștientizare și control al emoțiilor prin inteligența emoțională are un efect benefic în afaceri și pentru succesul activităților sociale dar, dacă nu suntem atenți, poate duce la o alienare ireversibilă la nivel individual și social. Lucrarea se compune din trei părți principale: Emoții (Modele ale emoțiilor, Procesarea emoțiilor, Fericirea, Filosofia emoțiilor, Etica emotiilor), Inteligența emoțională (Modele ale inteligenței emoționale, Inteligența emoțională în cercetare (...) și educație, Filosofia inteligenței emoționale, Inteligența emoțională în filosofia orientală) și Inteligența emoțională în organizații (Munca emoțională, Filosofia inteligenței emoționale în organizații, Critica inteligenței emoționale în organizații, Etica inteligenței emoționale în organizații). În Concluzii prezint un rezumat al afirmațiilor din lucrare. CUPRINS: Abstract 1. Emoții 1.1 Modele ale emoțiilor 1.2 Procesarea emoțiilor 1.3 Fericirea 1.4 Filosofia emoțiilor 1.5 Etica emoțiilor 2. Inteligența emoțională 2.1 Modele ale inteligenței emoționale 2.1.1 Modelul de abilități al lui Mayer și Salovey 2.1.2 Modelul mixt al lui Goleman 2.1.3 Modelul mixt al lui Bar-On 2.1.4 Modelul de trăsături al lui Petrides 2.2 Inteligența emoțională în cercetare și educație 2.3 Filosofia inteligenței emoționale 2.3.1 Inteligența emoțională în filosofia orientală 3. Inteligența emoțională în organizații 3.1 Munca emoțională 3.2 Filosofia inteligenței emoționale în organizații 3.3 Critica inteligenței emoționale în organizații 3.4 Etica inteligenței emoționale în organizații Concluzii Bibliografie DOI: 10.13140/RG.2.2.32991.20640. (shrink)

In this chapter, we propose an ecological hermeneutic phenomenology to study both the ontic and ontological structures of new and emerging technologies. In section 2, we first consult the traditional concept of phenomenology to find an entry point for our methodological considerations. It will become clear that Heidegger provides a progressive concept of hermeneutic phenomenology, although we are critical of his essentialism and linguistic focus in which there seems to be no room for the phenomenological consideration of ontic phenomena. The (...) discussion of Heidegger results in a methodological concept of an empirically informed ecological hermeneutic phenomenology that enables us to research how new and emerging technologies impact the World in which we live and act. Subsequently, we critically reflect on the epoché of phenomenology and show that a methodological concept of ecological hermeneutic phenomenology engages in an ecological transduction from technology as thematic artefact to technology as co-thematic ontological structure in which each and every artefact is grounded. (shrink)

Philosophy of Science in Practice (PoSiP) has the “practice of science” as its object of research. Notwithstanding, it does not possess yet any general or specific methodology in order to achieve its goal. Instead of sticking to one protocol, PoSiP takes advantage of a set of approaches from different fields. This thesis takes as a starting point a collaborative and interdisciplinary research between two Ph.D. students from distinct areas: ecology and philosophy. This collaboration showed how a scientist could benefit (...) from philosophy of science (in this case study the philosophical approach of. mechanistic explanation) to construct a model of his explanandum, by means of heuristics approach (heuristics as an instrument but also a methodological approach) and, also allowed philosophy of science take a closer look into the scientific practice to investigate how explanations are constructed and how scientific understanding is achieved (in this thesis, with a dialogue with the contextual theory of scientific understanding). As a result, it is asserted that (i) mechanistic explanation possess limitations but may work as epistemic instruments that mediate between theories, data, scientists, and models; (ii) explanation construction and scientific understanding deeply relies on intuition; (iii) scientific understanding is an instant, a moment, a temporary achievement, and its process may happen in degrees; (iv) philosophy of science, by means of heuristics process, may enhance scientists’ epistemic virtues, improving his academic skills, by means of self-evaluation. This research shows that interdisciplinarity and collaborative work can act, through heuristics, as a toolbox for PoSiP to achieve its goal of understanding how science is made. Despite its success, an analysis of this collaborative practice leads to some fundamental issues. First, philosophy of science in practice is a philosophy of past practice, in that the majority of examples used by mainstream PoSiP come from the final products of science. Second, is it philosophy of [science in practice] or philosophy of science [in practice]? How to practice philosophy of scientific practice and, how to practice interdisciplinarity in the philosophy of scientific practices simultaneously to its scientific activity? This research exposes the epistemic role heuristics and interdisciplinarity possess as methodological toolboxes for philosophy of science in practice. It is defended that other ways of constructing sciences would be through different dynamics such as collaborative networks and interdisciplinarity research contributing to the vision of Trading Zones from Peter Galison, in which bridges between specialized disciplines are created in order to exchange knowledge and information. (shrink)

Modelele inteligenței emoționale au ajutat la dezvoltarea de diferite instrumente pentru evaluarea constructelor. Fiecare paradigmă teoretică conceptualizează inteligența emoțională din una din cele două perspective: abilitatea sau modelul mixt. Modelele de abilitate consideră inteligența emoțională ca o formă pură a abilității mentale și deci ca o inteligență pură. Modelele mixte de inteligență emoțională combină capacitatea mentală cu caracteristicile personalității. Modelele de trăsături ale inteligenței emoționale se referă la percepțiile individuale ale abilităților emoționale proprii. DOI: 10.13140/RG.2.2.32497.22881 .

Change is the fundamental idea of evolution. Explaining the extraordinary biological change we see written in the history of genomes and fossil beds is the primary occupation of the evolutionary biologist. Yet it is a surprising fact that for the majority of evolutionary research, we have rarely studied how evolution typically unfolds in nature, in changing ecological environments, over space and time. While ecology played a major role in the eventual acceptance of the population genetic viewpoint of evolution in (...) the synthetic era (circa 1918-1956), it held a lesser role in the development of evolutionary theory until the 1980s, when we began to systematically study the evolutionary dynamics of natural populations in space and time. As a result, early evolutionary theory was initially constructed in an abstract vacuum that was unrepresentative of evolution in nature. The subtle synthesis between ecology with evolutionary biology (eco-evo synthesis) over the past 40 years has progressed our knowledge of natural selection dynamics as they are found in nature, thus revealing how natural selection varies in strength, direction, form, and, more surprisingly, level of biological organization. Natural selection can no longer be reduced to lower levels of biological organization (i.e., individuals, selfish genes) over shorter timescales but should be expanded to include adaptation at higher levels and over longer timescales. Long-term and/or emergent evolutionary phenomena, such as multilevel selection or evolvability, have thus become tenable concepts within an evolutionary biology that embraces ecology and spatiotemporal change. Evolutionary biology is currently suspended at an intermediate stage of scientific progress that calls for the organization of all the recent knowledge revealed by the eco-evo synthesis into a coherent and unified theoretical framework. This is where philosophers of biology can be of particular use, acting as a bridge between the subdisciplines of biology and inventing new theoretical strategies to organize and accommodate the recent knowledge. Philosophers have recommended transitioning away from outdated philosophies that were originally derived from physics within the philosophical zeitgeist of logical positivism (i.e., monism, reductionism, and monocausation) and toward a distinct philosophy of biology that can capture the natural complexity of multifaceted biological systems within diverse ecosystems—one that embraces the emerging philosophies of pluralism, emergence, and multicausality. Therefore, I see recent advances in ecology, evolutionary biology, and the philosophy of biology as laying the groundwork for another major biological synthesis, what I refer to as the Second Synthesis because, in many respects, it is analogous to the aims and outcomes of the first major biological synthesis (but is notably distinct from the inorganic and contrived progressive movement known as the extended evolutionary synthesis). With the general development of a distinctive philosophy of science, biology has rightfully emerged as an autonomous science. Thus, while the first synthesis legitimized biology, the Second Synthesis autonomized biology and afforded biology its own philosophy, allowing biology to finally realize its full scientific potential. (shrink)

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 (...) be unclear on certain points. It is true that in the last fifty years sociolinguistic studies have advanced considerably, and today we have access to an impressive set of data and a wide variety of theoretical reflections. But as a discipline sociolinguistics does not yet have unified, powerful theoretical models able to account rigorously and clearly for the phenomena it studies. Sociolinguistic studies are today a diverse set of contributions in which certain and theoretical schools and lines of research emerged; but as is to be expected in a relatively new field, there is not enough communication between the various schools and they cannot yet be said to be integrated in terms of their conceptual and theoretical postulates. Against this background, our work aims to contribute to the overall, integrated understanding of the processes of language contact. Via an interdisciplinary, eclectic approach, it also aims to aid the theoretical grounding and integration of a unified, common sociolinguistic paradigm. Our strategy will not be merely to combine the contributions from ongoing research lines, but to address the question from a more global viewpoint which, together with the more innovative contemporary scientific disciplines, permits a harmonious integration of the various sociolinguistic perspectives in a broad, deep and unitary approach to the reality. The materials used to construct this unified approach are taken from many sources: Theoretical physics, ecology, the philosophy of science and mind, anthropology, phenomenological and process sociology, cognitive sciences, political science, pragmatics, history, systems theory, approaches to complexity and obviously sociolinguistics, are all involved in a dialogue in this desire for integration. (shrink)

New mechanistic philosophy has not examined explanations in ecology although they are based extensively on describing mechanisms responsible for phenomena under scrutiny. This chapter uses the example of research on the shrub Lonicera maackii (Amur honeysuckle) to scrutinize individual-level mechanisms that are generally accepted and used in ecology and confronts them with the minimal account of mechanisms. Individual-level mechanisms are for a phenomenon, are hierarchical, and absent entities play a role in their functioning. They are distinguished by the (...) role played by properties in determining activities and organization. The chapter also considers the experimental methods for discovery of individual-level mechanisms, the possibility of group-level mechanisms in ecology, and suggests further research problems. (shrink)

In the present time, the ecological crisis is one of the gravest challenges being faced by humanity. There is a serious concern that our planet may fail to remain a sustainable biosystem in the long run. Though human beings are seen as the most intelligent life form on Earth, yet they are responsible for almost all the environmental damage done to the planet. Sikh theology emphasizes that recognizing the sacred relation between human beings and the environment is crucial for preserving (...) the health of our planet and our survival. Furthermore, Sikh doctrines emphasize that humility, surrender to the divine spirit, and maintaining a harmonious relationship with all are crucial for humanity to find a way out of its current predicament. (shrink)

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 problem-solving. (...) The purpose of this essay is to reconsider the underlying concepts and principles that drive these theories, as well as to assess their relevance in tackling modern environmental issues. We think that Deep Ecology, the Voluntary Human Extinction Movement (VHEMT), and Anti-Civilization Primitivism should be called "unconventional" or "distinctive" rather than "radical," because they primarily focus on the ontological perspective but do not urge extreme acts. Meanwhile, their distinctiveness helps increase public awareness about environmental issues and promote reflection on and rethinking of the ontological link between mankind and the natural world. (shrink)

At present, amid a technological revolution, humanity is facing significant challenges for its survival. Ecological crisis is one of the gravest among these. There is a severe concern that the Earth may no longer be a sustainable biosystem. Although human beings are seen as the most intelligent life form on Earth, yet they are responsible for almost all the ecological damage done to the planet. According to the Sikh scripture, Sri Guru Granth Sahib (SGGS) [1-2], humans create their surroundings as (...) a reflection of their inner state. The current instability of the Earth's natural system is only a reflection of the instability and pain within them. The increasing barrenness of the Earth also reflects a spiritual emptiness within humans [3]. SGGS declares that human beings' purpose is to achieve a blissful state and be in harmony with the Earth and all of God's creation. It seems, however, that humans have drifted away from this ideal. The Sikh scripture tells that an attitude of humility, surrender to the Divine Spirit, and maintaining a harmonious relationship with all existence is sine-qua-non for humanity to find a way out of this dilemma. (shrink)

Fotojurnalul de față relatează, în text și imagini, întâlniri științifice și personale ale autorului ocazionate de o conferință de neutrosofie și plitogenie desfășurată în 8 și 9 iulie 2024, organizată la Universidad César Vallejo, în Lima (Peru), la care au luat parte peste o sută de participanți, mulți studenți și profesori din Peru, Ecuador, Cuba, Mexic, Republica Dominicană, Statele Unite ale Americii. Lucrările conferinței se pot descărca din repetoriul digital al Universității New Mexico.

This chapter questions the way “sex” features in behavioral ecological research as a standard explanatory variable. Researchers often use sex to explain variation in a trait or phenomenon that they are studying. This practice is widespread, partly because sex is often easy to identify and often explains some variation, thus making it easier to discover and test other causal patterns of interest. Yet, sex also frequently fails to explain variation. Using a couple of recent examples, it is shown how the (...) pervasiveness of sex as an explanatory variable is partly due to the structure of scientific research, including the use of data from large longitudinal studies, and generalization from previous studies. Researchers should more carefully assess and justify the relevance of sex to each new study, to avoid overgeneralization and the perpetuation of assumptions about sexual difference and its importance in biology. (shrink)

Această carte explorează utilizarea inteligenței artificiale de către serviciile de informații din întreaga lume și rolul său critic în domeniul analizei intelligence, în apărare și securitatea națională. Serviciile de informații joacă un rol crucial în securitatea națională, iar adoptarea tehnologiilor inteligenței artificiale a avut un impact semnificativ asupra operațiunilor lor. De asemenea, examinează diferitele aplicații ale inteligenței artificiale în serviciile de informații, implicațiile, provocările și considerațiile etice asociate cu utilizarea acesteia. Cartea subliniază necesitatea cercetării și dezvoltării continue în domeniul inteligenței (...) artificiale pentru a se asigura că serviciile de informații. și în general apărarea și securitatea națională se pot adapta în mod eficient la amenințările emergente. (shrink)

O privire fugitivă asupra unora dintre religiile lumii antice scoate la iveală faptul că, indiferent de structura sa și de teritoriul în care s-a răspândit, credința într-o viață fără boli și suferințe a fost idealul permanent al omului. Astfel că, alături de nădejdea în viața de apoi, încrederea într-un trai mai bun încă de pe pământ a reprezentat o constată a vieții private și publice. În acest sens, au existat divinități, dar și specialiști, care s-au îngrijit de întreținerea speranțelor oamenilor. (...) „Într-adevăr, cultura indo-europeană cunoștea un singur tip de intelectual, cel care se îngrijea de toate activitățile legate de cuvânt: era preot (cunoscând rugăciunile și formulele rituale), era istoric (știind să povestească tradițiile și istoria străveche a tribului său), era jurist (cunoscând pe de rost formulele dreptului cutumiar), era poet (stăpânind tehnica dificilă a compunerii), era povestitor (știind să recite pentru delectarea auditoriului o cantitate însemnată de texte și tradiții orale), era medic (cunoscând formulele magice vindecătoare)”.24 Cu toată această diversificare, oamenii au așteptat în continuare venirea unui Mântuitor dintr-o altă lume, Care să le vindece bolile, să le ierte păcatele și să le aducă învierea din morți. Acest lucru s-a întâmplat prin Întruparea Fiului lui Dumnezeu „la plinirea vremii” (Galateni 4, 4-5). (shrink)

Integration sustainability outcomes give attention to construction ecology in the design review of urban environments to comply with Earth’s System that is composed of integral parts of the (i.e., physical, chemical and biological components). Naturally, exchange patterns of industrial ecology have consistent and periodic cycles to preserve energy flows and materials in Earth’s System. When engineering topology is affecting internal and external processes in system networks, it postulated the valence of the first-level spatial outcome (i.e., project compatibility success). (...) These instrumentalities are dependent on relating the second-level outcome (i.e., participant security satisfaction). The construction ecology-based topology (i.e., as feedback energy system) flows from biotic and abiotic resources in the entire Earth’s ecosystems. These spatial outcomes are providing an innovation, as entails a wide range of interactions to state, regulate and feedback “topology” to flow as “interdisciplinary equilibrium” of ecosystems. The interrelation dynamics of ecosystems are performing a process in a certain location within an appropriate time for characterizing their unique structure in “equilibrium patterns”, such as biosphere and collecting a composite structure of many distributed feedback flows. These interdisciplinary systems regulate their dynamics within complex structures. These dynamic mechanisms of the ecosystem regulate physical and chemical properties to enable a gradual and prolonged incremental pattern to develop a stable structure. The engineering topology of construction ecology for integration sustainability outcomes offers an interesting tool for ecologists and engineers in the simulation paradigm as an initial form of development structure within compatible computer software. This approach argues from ecology, resource savings, static load design, financial other pragmatic reasons, while an artistic/architectural perspective, these are not decisive. The paper described an attempt to unify analytic and analogical spatial modeling in developing urban environments as a relational setting, using optimization software and applied as an example of integrated industrial ecology where the construction process is based on a topology optimization approach. (shrink)

Izolarea socială (desocializarea) presupune o lipsă completă sau aproape completă de contact între un individ și societate. Aceasta poate fi o problemă pentru persoanele de orice vârstă, deși simptomele pot diferi în funcție de grupul de vârstă. Izolarea socială poate include șederea acasă pentru perioade îndelungate de timp, și lipsa comunicării față în față cu familia, cunoștințele, prietenii sau colegii de servici. Izolarea socială poate duce la sentimente de singurătate, frica de ceilalți sau stima de sine negativă. Nu putem exista (...) independent de relațiile noastre cu ceilalți. Propria umanitate este redusă atunci când alții sunt tratați fără demnitate și respect. În același timp, provocarea de rău altei persoane poate afecta și percepțiile despre sine. Rezultă că umanitatea unei persoane depinde de umanitatea celor din jurul ei. DOI: 10.13140/RG.2.2.27847.32166. (shrink)

Unul dintre cele mai importante subiecte de dezbatere în contextul deliberărilor publice privind revizuirea Constituției a fost lansat, fără îndoială, de solicitările de revizuire a ei in sens creștin. Solicitările în discuție au fost făcute, după cum este cunoscut, de Sinodul mitropolitan al Mitropoliei Moldovei și Bucovinei în 5 martie 2013. Potrivit acestor solicitări, ar fi dezirabil ca, printre altele, noua Constituție „să facă referire la numele lui Dumnezeu”, să „sublinieze ... importanța tradiției creștine a poporului român”, să evidențieze „rolul (...) pe care Biserica Ortodoxă Română l-a avut și îl are în istoria țării” și – nu în ultimul rând – să recunoască „necesitatea predării religiei în școală.” In acest articol, explorez, în limitele spațiului pe care îl am la dispoziție, fiecare dintre aceste solicitări. Obiectivul meu fundamental este acela de a arăta că – și de a explica de ce – niciuna dintre ele nu este o solicitare „rezonabilă”. Prin aceasta înțeleg că niciuna dintre solicitările Sinodului mitropolitan al Mitropoliei Moldovei și Bucovinei nu este suficient susținută argumentativ și – mai ales – că niciuna dintre ele nu este compatibilă cu idealul unei societăți organizate și guvernate în baza unor valori precum libertatea, egalitatea și echitatea în relațiile dintre cetățeni. Ceea ce sper să arăt este, cu alte cuvinte, că, dat fiind respectul pe care îl datorăm acestor valori, România trebuie să rămână și în viitor un stat laic sau, poate mai corect spus, unul neutru din punct de vedere religios, așa cum statuează în prezent articolul 9 al Legii nr. 489/2006 privind libertatea religioasă și regimul general al cultelor. Articolul precizează, reamintesc, că în România „nu există religie de stat” și că „statul este neutru față de orice credință religioasă sau ideologie atee”. (shrink)

: ‘Ecological civilization’ has been put forward as a utopia, as this notion has been defended by Ernst Bloch and Paul Ricoeur. It is a vision of the future that puts into question that which presently exists, revealing its contingency while offering an inspiring image of the future that can mobilize people to create this future. Ecological civilization is a vision based on ecological thinking, seeing all life as interdependent communities of communities. Humanity’s place in nature is redefined as participating (...) in communities, both human and non-human, including the global ecosystem. From this perspective, the end of life in both ethics and politics should be to augment life through augmenting the conditions for life, that is, through ‘ecopoiesis’ or ‘home-making’. What is involved in this has been clarified by work in biosemiotics and biohermeneutics where life is identified with semiosis, the production and interpretation of signs. Advancing biosemiotics and biohermeneutics, I will argue that living processes can be understood as proto-narratives organizing living processes to advance the conditions for life. They are inchoate in Ricoeur’s sense because they are not reflectively formulated as such but are being lived out. Developing our understanding of the world involves understanding these inter-related proto-narratives, including the proto-narrative that has operated in the creation of the biosphere and semiosphere, and recognizing the potential of human culture as part of this semiosphere to make explicit and re-emplot these proto-narratives. Most importantly, it is to make explicit and further develop the proto-narrative of the global ecosystem to augment the conditions for life. This will involve articulating a new grand narrative of not only humanity but of terrestrial life, orienting human communities at all levels to create and sustain a global ecological civilization. (shrink)

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 (...) di antico quanto il pensiero umano e, oltre a utilizzare elementi di cosmologia scientifica, racchiude tutto ciò che nella filosofia e nella scienza si riferisce all'universo e alla vita. Una cosmovisione non è un insieme d’idee, ipotesi e presupposti, ma un sistema basato su osservazione, analisi, prove e dimostrazione. Nessuna cosmovisione intende definire, stabilire, proporre, ma solo comprendere, analizzare e interpretare. Ognuno di noi costruisce e porta avanti la propria cosmovisione per tutta la vita, senza stabilire forme, come sfondo per il proprio pensiero e comportamento. Linguisticamente il termine “cosmovisione” deriverebbe dal tedesco, equivalente al concetto di“Weltanschauung”, utilizzato da diversi filosofi. Tuttavia, questa relazione linguistica non è applicabile perché contraddice ciò che proponiamo come cosmovisione. Questa parola tedesca rimanda a una visione prelogica o proto-sperimentale della realtà, con un contesto intuitivo e lontana da una conoscenza critica che non esisteva ancora al momento della sua formulazione. Senza dubbio, le cosmovisioni, nel senso in cui le intendiamo, ospitano e utilizzano questi elementi proto-sperimentali o prelogici che includono la storia, l’inconscio collettivo e tutti gli archetipi che portiamo con noi. Tuttavia, nel concetto che qui applichiamo, la cosmovisione va ben oltre questo contenuto, dapprima sottoponendolo costantemente al pensiero critico attuale e, infine, facendo dell'esperienza analitica (e non del pensiero o dell'intuizione stessa) il suo universo reale. In questo lavoro, cerchiamo di delineare una cosmovisione basata sulle realtà che la scienza offre oggi. Non proponiamo, in nessun momento, di fare scienza; o teorizzare la filosofia, ma cercheremo sempre di essere supportati da loro o, almeno, protetti da loro dalle distorsioni cognitive che abitualmente ci portiamo dietro. (shrink)

To better understand the nature of joint expertise and its underlying processes, we need not only analyses of the general conditions for skilled group action, but also descriptive accounts of the features and dimensions that vary across distinct performances and contexts, such as sport and the arts. And in addition to positioning our accounts against current models of individual skill, we need concepts and lessons from work on collaborative processes in other cognitive domains. This paper examines ecological or situational components (...) of expert joint action in practice, then offers a selective survey of some key cognitive and affective resources that shape and transform group performance. (shrink)

In contrast to many other models of human evolution the "balance of power" theory of Alexander has a clear answer to the question why a runaway selection process for unique social and moral capacities occurred in our ancestry only and not in other species: "ecological dominance" is hypothesized to have diminished the effects of "extrinsic" forces of natural selection such that within-species, intergroup competition increased (Alexander, 1989). Alexander seems to be wrong, however, in his claim that already the common HUCHIBO (...) (Humans, Chimps, Bonobo's)-ancestor has crossed the ecological dominance barrier. In this paper an adapted version of Alexander's model is presented and several different ways are proposed to make this adapted version testable. A preliminary survey of the available paleontological and paleoecological data suggests that there is some evidence of a less vulnerable position towards predators in early Homo and that there are clear signs related to a crossing of the ecological dominance barrier in Homo sapiens sapiens. (shrink)

The phenomenon of interculturality and interreligiousness is a delicate and complex one at the same time, having to meet all the factors related to a certain type of education centered on respecting the values of those around us and offering moral support, and sometimes even material, so that together we can discover ourselves as an integral part of a universal heritage. Students from Muslim and Jewish families brought an intercultural and spiritual added value, since they agreed to come to the (...) Orthodox Religion class and talk about the tradition and spirituality of their culture in a divided world, without losing their cultural identity or religious, just to better know and respect the values that define our religions and cultures. Intercultural and interreligious bridges have made us listen to each other, appreciate each other and see with other eyes minds beyond certain walls that can surround our society too hasty to rediscover its values. We could say that this experience represented a landmark of the interculturality of this institution, a landmark that we can gratefully offer as a model of applied multidisciplinary research (sociological, anthropological, historical or theological). (shrink)

Because the status of nature is ambiguous in Being and Time, we explore an ecological perspective on Heidegger’s early main work in this article. Our hypothesis is that the affordance theory of James Gibson enables us to a) to understand being-in-the-world as being-in-nature, b) reconnect man and nature and c) understand the twofold sense of nature in Being and Time. After exploring Heidegger’s concept of being-in-the-world and Gibson’s concept of being-in-nature, we confront Heidegger’s and Gibson’s conception of being-in-the-world and being-in-nature. (...) It will become clear that Gibson’s affordance theory enables an ecological reading of Being and Time, in which the relational character of being-in-the-world is stressed and the exceptional position of human being-in-the-world has to be rejected. Moreover, it becomes clear that an ecological reading of Being and Time enables us to reconnect being-in-the world with being-in-nature, which is rooted in “primordial” nature as its infinite origin. (shrink)

Lucrările în care Pr. Dumitru Stăniloae analizează spiritualitatea românească, fie că este vorba de cele din perioada interbelică sau de cele de dinainte şi după 1989, reprezintă încercări ale marelui teolog, o voce respectate în toate mediile culturale din ţară şi străinătate, de a schiţa caracteristicile esenţiale ale poporului român şi drumul pe care acesta trebuie să-l urmeze în cadrul noilor structuri europene fără a-şi pierde identitatea culturală şi spirituală. Ideile Pr. Stăniloae trebuie analizate în această direcţie şi comparate cu (...) ale altor gânditori din perioadele în care a fost tratată tema elementelor specifice româneşti care să facă posibilă viaţa acestui popor într-un mediu de multe ori ostil. Pe de altă parte, gândirea teologului român se dovedeşte a fi unitară, ideile formulate în perioada de tinereţe fiind preluate şi amplificate structural la vârsta maturităţii. Însemnările Pr. Stăniloae referitoare la satul românesc pot fi extinse asupra tuturor caracteristicilor spirituale naţionale, reprezentând cheia de înţelegere a perspectivei marelui teolog: „Se cuvine să vedem spiritualitatea satului românesc aşa cum a fost trăită în tot cursul istoriei poporului român, spre a încuraja persistarea în ea, împotriva ispitelor influenţelor străine care ameninţă să ne desfiinţeze ca neam cu propria noastră fiinţă”. (shrink)

Climate change increasingly impacts the resilience of ecosystems and agricultural production. On the one hand, changing weather patterns negatively affect crop yields and thus global food security. Indeed, we live in an age where more than one billion people are going hungry, and this number is expected to rise as climate-induced change continues to displace communities and thus separate them from their means of food production (Internal Displacement Monitoring Centre 2015). In this context, if one accepts a humancentric ethic, then (...) the focus would be on addressing impacts to agricultural production, and thus food security (Borlaug 1997; Navin 2012). On the other hand, ecological resilience is also being impacted by climate change, as species go extinct or migrate due to fluctuating temperatures and shifting weather patterns. This reduction of resilience negatively impacts ecosystem services and the ability of the natural world to support life (Palmer and Larson 2014; Urban 2015). From an environmental holist perspective, then, one could argue that the ethical path would be to focus on reducing negative impacts to species and/or local ecosystems rather than increasing crop yields. Thus, there appears to be a tension between the prioritization of crop yields and the mitigation of ecosystem impacts. While this tension is well established in the agricultural literature (Kirschenmann 2010; Noll 2018), climatezas lochange exacerbates the situation, as agricultural lands are stressed and climate-induced migrations increase already high demands for foodstuffs, thus bringing the conflict to the forefront (Macdonald et al. 2015; Food and Agriculture Organization of the United Nations 2017a). (shrink)