“A Life Worthy of Being Called Human”

2019 ◽  
Vol 41 (4) ◽  
pp. 319-332
Author(s):  
Catherine Larrère ◽  

“Act so that the effects of your action are compatible with the permanence of genuine human life on Earth.” How can we understand Jonas’ “maxim”? Is it too anthropocentric to be of any interest for an environmental ethic? Is is too limited to survival to have a moral signification in a truly human ethic? One can argue first that it is not so much anti-Kantian than that it challenges the current prevailing “presentism” and obliges us to take into consideration not only future generations, but also the context in which one anticipates these future generations to be living. Therefore, we can distinguish two different interpretations of Jonas’ maxim: in a first stage, that of sustainable development, it was understood as taking into consideration not only the needs but also the rights of future generations; in a second stage, that of an Anthropocene and ecological transition, it means that making sense of humanity implies connecting human beings to the Earth and other living beings far from opposing them.

2015 ◽  
Vol 3 (2) ◽  
pp. 262-265
Author(s):  
Dr.Navdeep Kaur

Since its evolution environment has remained both a matter of awe and concern to man. The frontier attitude of the industrialized society towards nature has not only endangered the survival of all other life forms but also threatened the very existence of human life. The realization of such potential danger has necessitated the dissemination of knowledge and skill vis-a-vis environment protection at all stages of learning. Therefore, learners of all stages of learning need to be sensitized with a missionary zeal. This may ensure transformation of students into committed citizens for averting global environment crisis. The advancement of science and technology made the life more and more relaxed and man also became more and more ambitious. With such development, human dependence on environment increased. He consumed more resources and the effect of his activities on the environment became more and more detectable. Environment covers all the things present around the living beings and above the land, on the surface of the earth and under the earth. Environment indicates, in total, all of peripheral forces, pressures and circumstances, which affect the life, nature, behaviour, growth, development and maturation of living beings. Irrational exploitation (not utilization) of natural resources for our greed (not need) has endangered our survival, and incurred incalculable harm. Environmental Education is a science, a well-thought, permanent, lasting and integrated process of equipping learning experiences for getting awareness, knowledge, understanding, skills, values, technical expertise and involvement of learners with desirable attitudinal changes about their relationship with their natural and biophysical environment. Environmental Education is an organized effort to educate the masses about environment, its functions, need, importance, and especially how human beings can manage their behaviour in order to live in a sustainable manner.  The term 'environmental awareness' refers to creating general awareness of environmental issues, their causes by bringing about changes in perception, attitude, values and necessary skills to solve environment related problems. Moreover, it is the first step leading to the formation of responsible environmental behaviour (Stern, 2000). With the ever increasing development by modern man, large scale degradation of natural resources have been occurred, the public has to be educated about the fact that if we are degrading our environment we are actually harming ourselves. To encourage meaningful public participation and environment, it is necessary to create awareness about environment pollution and related adverse effects. This is the crucial time that environmental awareness and environmental sensitivity should be cultivated among the masses particularly among youths. For the awareness of society it is essential to work at a gross root level. So the whole society can work to save the environment.


2015 ◽  
Vol 1 ◽  
pp. 21-26 ◽  
Author(s):  
Pramila Bakhati

Human beings are considered as the most intellectual living beings in this Universe because they are able to cope with all the natural resources for their personal needs and preserving the things as well. Due to the growing population and immense using of resources, the things which we get from the nature are being destroyed by using in improper way. Our common home: the Earth is now in crisis as a result of limited awareness, egotism and understanding about the real values of nature and natural resources. In this problematic situation, Sustainable Development (SD) is emerged as a window of hope and later Education for Sustainable Developed (ESD) is appeared to promote the SD. However, if the knowledge is not transformed into behavior and practical life, the knowledge will be nothing or the meaningless.DOI: http://dx.doi.org/10.3126/jtd.v1i0.13086 Journal of Training and Development Vol.1 2015: 21-26


2020 ◽  
Vol 3 (2) ◽  
pp. 1-23
Author(s):  
Bharat Prasad Badal

 Gandhian Model of Community Development (GMCD) is a sustainable development model for governments in the central, provincial, and local levels of democratic federal countries in the world by the scientific analysis of Gandhian ideology in a specified community. Community Development is a method, a strategy, and a campaign to uplift human life settlements and to solve the community problems from a simple local perspective. The human settlement with local communal acceptance, local norms, and values, environmental protection, help and cooperation, trusteeship, health, education, sanitation, training, transportation, marketing, etc. are the major components of the Gandhian Model of Community Development. The global acceptance with local initiation, norms, knowledge and practices in the positive changes on human life is Gandhian Community Development. It is the core ideological view of the great leader of south Asia-Mahatma Gandhi. Mahatma Gandhi is also pronounced as second Buddha of the world. The main objective of the study is to develop a Gandhian Model of Community Development with the incorporation of thoughts and ideologies of Mahatma Gandhi. The study is the collection of Gandhian ideology with a programmatic model for the future development of the human being specified within the boundary with the specified indicators of the Gandhian Model of Community Development. It is a hermeneutic and historical interpretation of three universal truths- Generation, Operation, and Destruction for the liberation of human beings from a sustainable development strategy guided by Mahatma Gandhi. His ideas are herminuted in contemporary sustainable community development. In conclusion, the Gandhian Model of Community development is a model having Balance Sheet of Production and Consumption within the specified municipality and Gandhian Development Indicators for human liberation or development toward ultimate freedom.


2019 ◽  
Vol 8 (3) ◽  
Author(s):  
Akramosadat Kia

Nature is one of the most important pillars of human life, which is why the environment has been considered in all historical periods. At first, contemporary international law seeks to protect the environment as part of international environmental law, but the inadequacy of this protection and the need to protect the environment for Nowadays's human beings and future generations, the link between the environment and human rights It was considered because legal protection of human rights could be a means to protect the environment. Hence, in the context of the third generation of human rights, a new right called "the right to the environment" was created in international human rights instruments, in which the environment was raised as a human right. This right is not only a reminder of the solidarity rights that are categorized in the third generation of human rights, but also necessary for the realization of many human rights, civil, political or economic, social and cultural rights. However, the exercise of this right requires a level of development which in turn provides for a greater degree of environmental degradation. Hence, the international community since the nineties has promoted the idea of sustainable development at all levels of national, regional and the international has put it on its agenda.


2017 ◽  
Vol 42 (12) ◽  
pp. 3-4
Author(s):  
Jozef Zalot ◽  
Tadeusz Pacholczyk ◽  

In August 2017, researchers at the Oregon Health and Science University announced that they had successfully used a gene editing technique known as CRISPR-Cas9 to repair disease-causing genes in human embryos. Some members of the scientific and medical communities have hailed the development as a way to ensure that life- threatening diseases are not passed on to future generations. But is gene editing always a good thing? The Catholic Church encourages scientific research that is ethical and serves the human good. In the future, CRISPR may be used to treat people with serious genetic diseases, such as hemophilia and sickle-cell anemia. However, for research on human beings to be ethical, it must be strictly therapeutic and must respect the dignity and sacredness of human life. Gene-editing techniques raise profound ethical challenges in both respects.


Philosophy ◽  
2016 ◽  
Vol 91 (4) ◽  
pp. 483-501
Author(s):  
Mikel Burley

AbstractPhilosophy as well as anthropology is a discipline concerned with what it means to be human, and hence with investigating the multiple ways of making sense of human life. An important task in this process is to remain open to diverse conceptions of human beings, not least conceptions that may on the face of it appear to be morally alien. A case in point are conceptions that are bound up with cannibalism, a practice sometimes assumed to be so morally scandalous that it probably never happens, at least in a culturally sanctioned form. Questioning this assumption, along with Cora Diamond's contention that the very concept of a human being involves a prohibition against consuming human flesh, the present article explores how cannibalism can have an intelligible place in a human society – exemplified by the Wari’ of western Brazil. By coming to see this, we are enabled to enlarge our conception of the heterogeneity of possible ways of being human.


2019 ◽  
Vol 2 ◽  
Author(s):  
Claus Beisbart

Abstract The politics of the United Nations aims at sustainable development (i.e., development that can continue with future generations). Andreas Losch has recently proposed to expand our current notion of sustainability to what he calls ‘planetary sustainability’, and he has urged an ethics of planetary sustainability. This comment article discusses these proposals. The proposed conceptual change is assessed, drawing on desiderata suggested by Carnap. To the extent to which the current notion of sustainability has excluded consideration of outer space, we gain in simplicity. To the extent to which it has been unclear about this issue, we gain in exactness. The proposed concept is fruitful because it points to important considerations, in particular if there are extra-terrestrial beings that share moral status with human beings. But to some extent this fruitfulness requires a clear deviation from the anthropocentric outlook of our current notion of sustainability, and costs regarding similarity arise. As far as an ethics of sustainability is concerned, we certainly need to address ethical issues that arise in relation to outer space. However, the notion of planetary sustainability is not likely to figure prominently in related thoughts because the notion of sustainability is not a key concept in known ethical theories.


2017 ◽  
Vol 47 (2-3) ◽  
pp. 395-415 ◽  
Author(s):  
Catriona McKinnon

AbstractIn the Anthropocene, human beings are capable of bringing about globally catastrophic outcomes that could damage conditions for present and future human life on Earth in unprecedented ways. This paper argues that the scale and severity of these dangers justifies a new international criminal offence of ‘postericide’ that would protect present and future people against wrongfully created dangers of near extinction. Postericide is committed by intentional or reckless systematic conduct that is fit to bring about near human extinction. The paper argues that a proper understanding of the moral imperatives embodied in international criminal law shows that it ought to be expanded to incorporate a new law of postericide.


Author(s):  
Rusli Rusli

This paper explores curriculum 2013 in conjunction with education for sustainable development in Indonesia. Reorientation in education could be considered as an effort for producing skilled human resources in order to deal with transition period toward sustainable development. Curriculum 2013 should be focused on issues referring to education for sustainable development. Learning approach in curriculum 2013 should be combined with educational learning and teaching about knowledge, issues, skills, perspective, and values that lead to student much more motivate to achieve the goals of sustainable development through respect- ful to the others either current generation or the next generation, respectful to the earth that provides natural resources for the human beings.


1985 ◽  
Vol 1 (2) ◽  
pp. 2-7 ◽  
Author(s):  
K. McRap

AbstractPrograms designed to promote the use of natural environments for leisure purposes need to be based on a sound and justifiable environmental ethic. This paper attempts to develop such an ethic. The general and basic ecological attitude, arguments relating to the need for human survival, other arguments which relate to human interests such as the need for beauty, recreation and scientific endeavours and utilitarian arguments relating to the needs of future generations are examined and are seen as being morally and practically inadequate.The only justifiable environmental ethic is seen as one which has. as its central concept, the interdependent natural community in which the interests of all individual members of the community (including the interests of human beings) are regarded as secondary to the good of the total community. In the ethic, humans protect the natural environment because the entities of nature are “fellow-travellers”, members of the same moral community.


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