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Muhalli mai zurfi

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Tambarin muhali mai zurfi
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Ilimin Muhalli mai zurfi Falsafar muhalli ce wacce ke inganta darajar dukkan halittu masu rai ba tare da la'akari da amfanin da suke amfani da shi ga bukatun ɗan adam ba, kuma tana jayayya cewa ya kamata a sake fasalin al'ummomin ɗan adam na zamani daidai da irin waɗannan ra'ayoyin.

Masana ilimin muhalli masu zurfi suna jayayya cewa duniyar halitta tana da alaƙa mai rikitarwa inda kasancewar kwayoyin halitta ya dogara da kasancewar wasu a cikin yanayin halittu. Suna jayayya cewa tsangwama ta mutum ba tare da ko lalacewar duniyar halitta ba yana haifar da barazana ba kawai ga mutane ba, amma ga dukkan kwayoyin da suka hada da tsari na halitta.

Babban ka'idar ilimin muhalli mai zurfi shine imani cewa ya kamata a girmama yanayin rayuwa gaba ɗaya kuma a ɗauka a matsayin yana da wasu hakkoki na ɗabi'a da na shari'a don rayuwa da bunƙasa, ba tare da la'akari da fa'idodi na kayan aiki don amfanin ɗan adam ba. Sau da yawa ana tsara ilimin muhalli mai zurfi dangane da ra'ayin zamantakewar jama'a: yana gane al'ummomi daban-daban na rayuwa a Duniya waɗanda aka hada su ba kawai ta hanyar abubuwan halittu ba har ma, inda ya dace, ta hanyar dangantakar ɗabi'a, wato, kimanta wasu halittu a matsayin fiye da kawai albarkatu. An bayyana shi a matsayin "mai zurfi" saboda ana ɗaukarsa a matsayin mai zurfi a cikin gaskiyar dangantakar bil'adama da duniyar halitta, yana zuwa ga ƙaddamarwa mai zurfi ta falsafa fiye da waɗanda ke cikin muhalli.[1] Wannan motsi ba ya biyan kuɗi ga muhalli na anthropocentric (wanda ke damuwa da kiyaye muhalli kawai don amfani da shi da kuma dalilai na ɗan adam), tunda zurfin ilimin muhalli ya dogara ne akan wasu ra'ayoyin falsafa. Ilimin muhalli mai zurfi yana ɗaukar cikakken ra'ayi game da duniya da mutane ke zaune a ciki kuma yana neman yin amfani da fahimtar cewa sassa daban-daban na tsarin halittu (ciki har da mutane) suna aiki gaba ɗaya. Falsafar tana magance ka'idojin ka'idoji daban-daban na muhalli da ƙungiyoyin kore kuma tana ba da shawarar tsarin ka'idoyin muhalli wanda ke ba da shawarar kiyaye jeji, manufofi marasa tilastawa da ke ƙarfafa Raguwar yawan mutane, da rayuwa mai sauƙi.

Asalin da tarihi

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A cikin asalinsa na asali na 1973 mai zurfi, Arne Næss ya bayyana cewa masu ilimin muhalli ne suka yi wahayi zuwa gare shi waɗanda ke nazarin yanayin halittu a duk faɗin duniya.[2] Næss ya kuma bayyana a fili cewa ya ji ainihin motsi ga 'yanci' na ruhaniya ne da fahimta. 'Maganarku ta fito ne daga cikakken ra'ayinka ko ra'ayoyinku na falsafa, na addini,' in ji, lokacin da kake aiki don kare yanayi mai 'yanci, kuna aiki don wani abu a cikin kanka, cewa ... yana buƙatar canje-canje. Don haka kuna motsawa daga abin da na kira 'mafi zurfi".[3]

A cikin wata kasida ta 2014, [4] masanin muhalli George Sessions ya gano mutane uku masu aiki a cikin shekarun 1960 waɗanda ya ɗauka tushen motsi: marubuciya kuma mai kiyaye muhalli Rachel Carson, masanin mujalli David Brower, da masanin halitta Paul R. Ehrlich. Sessions ya ɗauki bugawa na littafin Carson na 1962 mai suna Silent Spring a matsayin farkon motsi mai zurfi na muhalli na zamani.[4] Næss kuma ta dauki Carson a matsayin wanda ya kirkiro motsi, yana mai cewa "Eureka, na same shi" bayan ya sadu da rubuce-rubucenta.

Wani abin da ya faru a cikin shekarun 1960 wanda aka ba da shawarar a matsayin tushe ga motsi shine hotunan Duniya da ke iyo a sararin samaniya da 'yan saman jannati na Apollo suka ɗauka.[5]

Ka'idoji

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Ilimin muhalli mai zurfi yana ba da shawarar rungumar ra'ayoyin muhalli da ka'idojin muhalli (watau, shawarwari game da yadda ya kamata mutane su danganta da yanayi). Har ila yau, ƙungiya ce ta zamantakewa da ta dogara da hangen nesa na duniya.[1] Masana ilimin muhalli masu zurfi suna riƙe da cewa tsira daga kowane bangare ya dogara da jin daɗin duka, kuma suna sukar labarin mafi girman ɗan adam, wanda suke cewa ba alama ce ta yawancin al'adu ba a duk lokacin juyin halitta na ɗan adam.[5] Ilimin muhalli mai zurfi yana gabatar da ra'ayi na muhalli (duniya-tsakiya), maimakon ra'ayi mai zurfi (mutane-tsakiya) wanda masana falsafa na Haskakawa, kamar Newton, Bacon, da Descartes suka haɓaka a cikin sabon tsari. Masu goyon bayan ilimin muhalli mai zurfi suna adawa da labarin cewa mutum ya rabu da yanayi, yana kula da yanayi, ko kuma mai kula da yanayi ne, ko kuma cewa yanayi ya wanzu a matsayin hanya da za a yi amfani da ita kyauta.[6] Sun ambaci gaskiyar cewa 'yan asalin ƙasar ba su yi amfani da mahallinsu ba kuma sun riƙe al'umma mai ɗorewa na dubban shekaru, a matsayin shaida cewa al'ummomin ɗan adam ba lallai bane su lalace ta hanyar halitta. Sun yi imanin cewa dole ne a maye gurbin tsarin jari-hujja na yanzu - kamar yadda Næss ya nuna, wannan ya haɗa da fiye da kawar da jari-hulamu da kuma manufar ci gaba tattalin arziki, ko 'ci gaba', wanda ke da haɗari ga biosphere. 'Muna buƙatar canje-canje a cikin al'umma kamar yadda dalili da motsin rai ke tallafa wa juna,' in ji shi. '... ba kawai canji a cikin tsarin fasaha da tattalin arziki ba, amma canjin da ya shafi dukkan muhimman al'ummomin masana'antu. Wannan shi ne abin da nake nufi ta hanyar canjin 'tsarin'.[7]

Masana ilimin muhalli masu zurfi sun yi imanin cewa lalacewar tsarin halitta da aka ci gaba tun lokacin juyin juya halin masana'antu yanzu yana barazanar rushewar zamantakewa da yiwuwar halaka mutane, kuma suna ƙoƙari su kawo irin canje-canjen akida, tattalin arziki da fasaha da Næss ya ambata. Ilimin ilimin muhalli mai zurfi ya yi iƙirarin cewa yanayin halittu na iya shawo kan lalacewa ne kawai a cikin wasu sigogi, kuma yana jayayya cewa wayewa tana barazana ga bambancin halittu na Duniya. Masana ilimin muhalli masu zurfi sun ba da shawarar cewa dole ne a rage yawan mutane sosai, amma suna ba da shawarar raguwar yawan jama'a a hankali maimakon duk wani mafita na apocalyptic : 88 A cikin wata hira ta 1982, Arne Næss ya yi sharhi cewa yawan mutanen duniya miliyan 100 (0.1 biliyan) zai zama abin sha'awa. [8] Koyaya, wasu sun yi jayayya cewa yawan jama'a biliyan 1 - 2 zai dace da zurfin ra'ayi na muhalli.[9] Ilimin muhalli mai zurfi ya guje wa siyasar hagu na hagu na dama, amma ana kallon shi a matsayin mai tsattsauran ra'ayi ('Deep Green') a cikin adawa da jari-hujja, da kuma goyon bayansa na tsarin muhalli. Ba kamar kiyayewa ba, ilimin muhalli mai zurfi ba ya ba da shawarar kiyayewa na ƙasa, amma a maimakon haka 'rashin tsoma baki' tare da bambancin halitta sai dai don buƙatu masu mahimmanci. A cikin ambaton 'mutane' a matsayin masu alhakin mummunar lalacewar muhalli, masu zurfin ilimin muhalli a zahiri suna nufin 'mutane a cikin wayewa, musamman wayewar masana'antu', suna yarda da gaskiyar cewa yawancin mutane da suka taɓa rayuwa ba su rayu a cikin al'ummomin da ke lalata muhalli ba - mummunar mummunar lalatawar ta ci gaba da yawa a cikin shekaru ɗari da suka gabata.

A cikin 1985, Bill Devall da George Sessions sun taƙaita fahimtar su game da manufar ilimin muhalli mai zurfi tare da maki takwas masu zuwa:

  • Jima'in rayuwar ɗan adam da ba ta ɗan adam ba a duniya tana da ƙima ba tare da la'akari da darajarta ga mutane ba.
  • Bambancin siffofin rayuwa wani bangare ne na wannan darajar.
  • Mutane ba su da ikon rage wannan bambancin sai dai don gamsar da bukatun mutane masu muhimmanci
  • Ci gaban rayuwar ɗan adam da ba ta ɗan adam ba ya dace da raguwar yawan jama'a.
  • Mutane sun tsoma baki da yanayi zuwa matakin da ya fi dacewa, kuma tsoma baki yana kara muni.
  • Dole ne a canza manufofi, yana shafar tsarin tattalin arziki, fasaha da akidar yanzu.
  • Wannan canjin akidar ya kamata ya mayar da hankali kan godiya ga ingancin rayuwa maimakon bin tsarin rayuwa mai girma.
  • Duk wadanda suka yarda da ka'idodin da ke sama suna da wajibai don aiwatar da su.

Ci gaba

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Mambobin YPJ a cikin gonar greenhouse, don aikin gona na hadin gwiwar muhalli a Rojava (AANES)

Kalmomin "Deep Ecology" sun fara bayyana a cikin wata kasida ta 1973 ta masanin falsafar Norway Arne Næss . [2] Næss ya yi magana game da "biospherical egalitarianism-in principle", wanda ya bayyana shi ne "a bayyane bayyane kuma bayyane darajar axiom. Ƙuntataccen ta ga mutane shine ... anthropocentrism tare da mummunar tasiri a kan ingancin rayuwar mutane da kansu... Yunkurin yin watsi da dogaro da muhalli-ba ya ba da gudummawa ga nisantar mutum daga kansa. [2] Næss ya kara da cewa daga zurfin ra'ayi na muhalli "yancin dukkan nau'o'in rayuwa ba shi da rai ba zai iya ƙididdigewa fiye da wannan nau'in rayuwa da kowane nau'in rai ba.

Tushen

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Tsohon gandun daji a cikin Biogradska Gora National Park, Montenegro

Ilimin muhalli mai zurfi falsafar muhalli ce da aka samo daga ka'idodin ka'idoji na fahimta. Ba ta da'awar cewa kimiyya ce, kodayake ta dogara ne gabaɗaya akan sabon kimiyyar lissafi, wanda, a farkon karni na 20, ya lalata tsarin ragewa da ra'ayin ma'ana, yana nuna cewa mutane wani ɓangare ne na yanayi; wannan ra'ayi ne na yau da kullun da mutane na farko ke riƙewa. Devall da Sessions, duk da haka, sun lura cewa aikin masana kimiyyar muhalli da yawa ya karfafa karɓar "sanin muhalli", suna ambaton ra'ayin mai kula da muhalli Aldo Leopold cewa irin wannan sani "ya canza rawar Homo sapiens daga mai cin nasara na al'ummar ƙasa zuwa memba mai sauƙi da kuma ɗan ƙasa na shi. " Ko da yake wasu masu sukar muhalli mai zurfi sun dogara ne akan ra'ayin da ba a yarda da shi ba, masu ilimin muhalli masu zurfi ba su yi irin wannan da'awar ba. Ba sa jayayya da ka'idar cewa al'adun ɗan adam na iya samun sakamako mai kyau a kan ƙasa, kawai ra'ayin kula da yanayi, ko girman ɗan adam, wanda shine babban ginshiƙi na tsarin masana'antu. Ka'idodin ilimin muhalli mai zurfi sun bayyana cewa mutane ba su da damar tsoma baki da bambancin halitta sai dai don buƙatu masu mahimmanci: bambancin tsakanin "mai mahimmanci" da "sauran buƙatu" ba za a iya zana shi daidai ba. Masana ilimin muhalli masu zurfi sun ƙi duk wani samfurin inji ko kwamfuta na yanayi, kuma suna ganin Duniya a matsayin mai rai, wanda ya kamata a bi da shi kuma a fahimta daidai.

Abubuwa

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Ilimi na muhalli

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A cikin shekara ta 2010, Richard Kahn ya inganta motsi na ecopedagogy, yana ba da shawarar yin amfani da gwagwarmayar muhalli mai zurfi a matsayin ƙa'idar ilimi don koya wa ɗalibai su tallafa wa "dimokuradiyya ta ƙasa" wanda ke inganta haƙƙin dabbobi, tsire-tsire, fungi, algae da ƙwayoyin cuta. Masanin ilimin halitta Dokta Stephan Harding ya haɓaka manufar "kimiyya cikakke", bisa ka'idodin ilimin muhalli da zurfin ilimin muhallu. Ya bambanta da kimiyyar kayan aiki, kimiyyar ragewa, kimiyya cikakke tana nazarin tsarin halitta a matsayin mai rai. Ya rubuta cewa:

We encourage … students to use [their] sense of belonging to an intelligent universe (revealed by deep experience), for deeply questioning their fundamental beliefs, and for translating these beliefs into personal decisions, lifestyles and actions. The emphasis on action is important. This is what makes deep ecology a movement as much as a philosophy.[10]

Ruhaniya

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Masanin ilimin muhalli mai zurfi kuma masanin kimiyyar lissafi Frijof Capra ya ce '[Deep] ilimin muhallar muhalli da ruhaniya suna da alaƙa da gaske saboda zurfin wayar da kan jama'a game da muhalli shine, a ƙarshe, wayar da kan rai.' [11]

Arne Næss ya yi sharhi cewa aikin Spinoza da Gandhi ne suka yi wahayi zuwa gare shi, dukansu biyu sun kafa dabi'un su bisa tushen jin daɗi da gogewa na addini. Kodayake ya ɗauki ilimin muhalli mai zurfi a matsayin falsafar ruhaniya, ya bayyana cewa ba 'mai bi' ba ne a ma'anar bin kowane takamaiman labarin koyarwar addini. ' ... daidai ne a ce wani lokacin ana kirana ni addini ko ruhaniya, 'ya ce, 'saboda na yi imanin cewa halittu masu rai suna da darajar kansu, kuma akwai mahimman fahimta game da abin da ba daidai ba. '.[12]

Næss ya soki al'adar Yahudanci da Kirista, yana mai cewa "girman kai na gudanarwa ya ƙunshi ra'ayin fifiko wanda ke haifar da tunanin cewa muna wanzu don kula da yanayi kamar matsakanci mai daraja tsakanin Mahalicci da Halitta". Næss ya ci gaba da sukar ra'ayin sake fasalin game da halitta a matsayin dukiya da za a sanya a cikin mafi yawan amfani.

Koyaya, Næss ya kara da cewa yayin da ya ji kalmar 'Allah' ta 'tubo da ra'ayoyin da aka riga aka tsara', ya yarda da ra'ayin Spinoza game da Allah a matsayin 'mai ciki' - 'ƙarfin kirkira guda ɗaya'... 'ko da yaushe ƙirƙirar duniya ta hanyar kasancewa ikon kirkirar halitta a cikin Halitta'. Ya ce, 'ya cire yiwuwar cewa ka'idodin tauhidin Kirista gaskiya ne a wata ma'ana ...'.[12]

Joanna Macy a cikin "Aikin da ke sake haɗa" ya haɗa Falsafar Buddha tare da zurfin ra'ayi na muhalli.

Tattaunawa

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Rashin son kai na Turai

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Guha da Martínez Alier sun soki halaye huɗu na ilimin muhalli mai zurfi. Na farko, saboda masu ilimin muhalli masu zurfi sun yi imanin cewa dole ne ƙungiyoyin muhalli su canza daga tsarin ɗan adam zuwa tsarin muhalli, sun kasa gane manyan rikice-rikicen muhalli guda biyu da ke fuskantar duniya: yawan amfani a arewacin duniya da karuwar soja. Na biyu, zurfin ilimin muhalli game da jeji yana ba da ƙarfi ga sha'awar mulkin mallaka na Yamma. Na uku, zurfin ilimin muhalli ya dace da al'adun Gabas, yana nuna imani na ruhaniya na Gabas a matsayin mai zaman kansa, kuma yana musanta ba da izini ga mutanen Gabas. Kuma na huɗu, saboda zurfin ilimin muhalli ya daidaita kariya ta muhalli tare da kiyaye hamada abubuwan da ke cikin tsattsauran ra'ayi suna cikin ƙungiyar kiyaye hamada ta Amurka.[13]

Duk da yake masu ilimin muhalli masu zurfi sun yarda da cewa yawan amfani da kayan aiki sune manyan batutuwa, sun nuna cewa motsi don adana jeji yana da fahimta kuma ba shi da alaƙa da mulkin mallaka. Wannan da'awar da Guha da Martínez Alier suka yi, musamman, ya yi kama da maganganun da shugaban Brazil Jair Bolsonaro ya yi, alal misali, yana bayyana haƙƙin Brazil na yanke Amazon Rainforest. 'Amazon na Brazil ne kuma ƙasashen Turai na iya kula da kasuwancin su saboda sun riga sun lalata mahallinsu. 'A bayyane yake cewa, tunda kasashen Turai sun riga sun lalata mahallinsu, Brazil ma tana da damar yin hakan: bai kamata dabi'un muhalli masu zurfi su shafi su ba, saboda ba su riga sun sami 'juyawa' a matsakaicin ci gaban tattalin arziki ba. [14]

Game da 'karɓar imani na ruhaniya' Arne Næss ya nuna cewa ainihin ilimin muhalli mai zurfi shine imani cewa 'duk halittu masu rai suna da nasu darajar, darajar ba tare da la'akari da yadda za su iya amfani da ita ga bil'adama ba.' [15] Næss ya bayyana cewa magoya bayan zurfin muhalli ya fito ne daga al'adun addinai da na ruhaniya daban-daban, kuma sun haɗa kai a cikin wannan imani ɗaya, duk da cewa sun kafa shi akan dabi'u daban-daban. [16]

Sanin abubuwan da ba na ɗan adam ba

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Animal rights activists state that for an entity to require intrinsic rights, it must have interests.[17] Deep ecologists are criticisedSamfuri:By whom for insisting they can somehow understand the thoughts and interests of non-humans such as plants or protists, which they claim thus proves that non-human lifeforms have intelligence. For example, a single-celled bacteria might move towards a certain chemical stimulation, although such movement might be rationally explained, a deep ecologist might say that this was all invalid because according to his better understanding of the situation that the intention formulated by this particular bacteria was informed by its deep desire to succeed in life. One criticism of this belief is that the interests that a deep ecologist attributes to non-human organisms such as survival, reproduction, growth, and prosperity are really human interests. Deep ecologistsSamfuri:Who refute this criticism by pointing out first that 'survival' 'reproduction' 'growth' and 'prosperity'(flourishing) are accepted attributes of all living organisms: 'to succeed in life', depending on how one defines 'success' could certainly be construed as the aim of all life.[18] In addition, the plethora of recent work on mimesisSamfuri:Clarify. Thomas Nagel, in "What Is It Like to Be a Bat?" (first published 1974)Samfuri:Relevance inline, suggests, "[B]lind people are able to detect objects near them by a form of a sonar, using vocal clicks or taps of a cane. Perhaps if one knew what that was like, one could by extension imagine roughly what it was like to possess the much more refined sonar of a bat."[19] Others such as David Abram have said that consciousness is not specific to humans, but a property of the totality of the universe of which humans are a manifestation.

Deep da Shallowness

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When Arne Næss coined the term deep ecology, he compared it favourably with shallow ecology which he criticized for its utilitarian and anthropocentric attitude to nature and for its materialist and consumer-oriented outlook,[dead link] describing its "central objective" as "the health and affluence of people in the developed countries."[2] William D. Grey believes that developing a non-anthropocentric set of values is "a hopeless quest". He seeks an improved "shallow" view.[20] Deep ecologists point out, however, that "shallow ecology" (resource management conservation) is counter-productive, since it serves mainly to support capitalism, the means through which industrial civilization destroys the biosphere. The eco-centric view thus only becomes 'hopeless' within the structures and ideology of civilization. Outside it, however, a non-anthropocentric world view has characterised most 'primal' cultures since time immemorial, and, in fact, obtained in many indigenous groups until the industrial revolution and after. Some cultures still hold this view today. As such, the eco-centric narrative is not alien to humans, and may be seen as the normative ethos in human evolution.:97 Grey's view represents the reformist discourse that deep ecology has rejected from the beginning.[21]:52

Rashin tausayi

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Masanin ilimin muhalli na zamantakewa Murray Bookchin ya fassara ilimin muhallu mai zurfi a matsayin mai lalata, saboda wani bangare na halin ɗan adam na David Foreman, na ƙungiyar kare muhalli ta Duniya ta Farko!, a matsayin "ƙwayoyin cuta a Duniya". Bookchin ya ambaci cewa wasu, kamar Foreman, suna kare matakan misanthropic kamar shirya kisan kare dangi na mafi yawan bil'adama.[22] A mayar da martani, masu ilimin muhalli masu zurfi sun yi jayayya cewa bayanin Foreman ya yi karo da ainihin labarin muhalli mai zurfi, ra'ayi na farko wanda ke jaddada darajar rayuwa ba ta mutum da ta mutum ba. Arne Næss ya ba da shawarar raguwar yawan mutane a tsawon lokaci, ba kisan kare dangi ba.

Babban zargi na biyu na Bookchin shine cewa zurfin ilimin muhalli ya kasa danganta rikice-rikicen muhalli tare da mulkin mallaka da Matsayi. Ya ba da shawarar cewa masu ilimin muhalli masu zurfi sun kasa gane yiwuwar mutane su warware matsalolin muhalli.[22] A mayar da martani, masu ilimin muhalli masu zurfi sun yi jayayya cewa wayewar masana'antu, tare da matsayi na aji, shine kawai tushen rikicin muhalli.: 18 Ra'ayi na duniya na muhalli ya hana duk wani karɓar aji na zamantakewa ko iko bisa ga matsayi na zamantakewa.[2] Masana ilimin muhalli masu zurfi sun yi imanin cewa tun lokacin da wayewar masana'antu ta haifar da matsalolin muhalli kawai mafita ita ce rushe al'adun kanta.[23]

Kimiyya

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Daniel Botkin ya kammala cewa kodayake ilimin muhalli mai zurfi ya kalubalanci tunanin Falsafar yamma, kuma ya kamata a ɗauka da muhimmanci, ya samo asali ne daga rashin fahimtar bayanan kimiyya da ƙaddara bisa ga wannan rashin fahimta, wanda kuma ake amfani da shi azaman tabbatar da akidar sa. Ya fara da akidar kuma yana da siyasa da zamantakewa. Botkin ya kuma soki da'awar Næss cewa dukkan jinsuna suna da daidaito da kuma bayaninsa na rashin mutunci game da jinsunan majagaba. Masana ilimin muhalli masu zurfi sun kalubalanci wannan zargi ta hanyar tabbatar da cewa damuwa da dabi'un siyasa da zamantakewa shine na farko, tunda lalacewar bambancin halitta ya samo asali ne kai tsaye daga tsarin zamantakewar wayewa, kuma ba za a iya dakatar da shi ta hanyar sake fasalin cikin tsarin ba. Sun kuma ambaci aikin masu kare muhalli da masu gwagwarmaya kamar su Rachel Carson, Aldo Leopold, John Livingston, da sauransu a matsayin masu tasiri, kuma a wasu lokuta suna sukar yadda aka yi amfani da kimiyyar muhalli.[2]

Utopianism

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Mai sukar muhalli Jonathan Bate ya kira masu ilimin muhalli masu zurfi 'utopians', yana nuna cewa 'utopia' a zahiri yana nufin 'babu inda' kuma yana ambaton da'awar Rousseau cewa "yanayin yanayi ba ya wanzu kuma watakila bai taɓa yin hakan ba kuma mai yiwuwa ba zai taba yin hakan ba". Bate ya tambayi yadda duniyar da ke cike da birane.

could possibly be returned to the state of nature? And ...who would want to return it there? ... Life in the state of nature, Thomas Hobbes reminded readers of Leviathan in 1650, is solitary, poor, ignorant, brutish and short. It may be necessary to critique the values of the Enlightenment, but to reject enlightenment altogether would be to reject justice, political liberty and altruism.[24]

Tattaunawar Bates ta dogara ne akan ra'ayin cewa wayewar masana'antu da dabarun da ta dogara da su kansu 'na halitta' ne saboda mutane ne suka yi su. Masana ilimin muhalli masu zurfi sun nuna cewa manufar fasaha ta kasance 'na halitta' sabili da haka 'tsayayya da ɗabi' yaudara ce ta wayewar masana'antu: babu wani abu 'mai tsaka-tsaki' game da makaman nukiliya, alal misali, wanda kawai manufarsa ita ce babbar lalacewa. Masanin tarihi Lewis Mumford, ya raba fasaha zuwa 'dimokuradiyya' da 'masu iko' ('fasahar' ta haɗa da bangarorin fasaha da al'adu na fasaha). Duk da yake fasahar 'dimokuradiyya', wanda ke samuwa ga ƙananan al'ummomi, na iya zama tsaka-tsaki, fasahar 'mai iko', wanda ke akwai kawai ga manyan, masu matsayi, masu iko, al'ummomin, ba haka ba ne. Irin waɗannan dabarun ba wai kawai ba za a iya jurewa ba, amma 'suna jagorantar kisan gillar duniya'. Suna buƙatar a watsar da su cikin gaggawa, kamar yadda batun # 6 na dandalin muhalli mai zurfi ya goyi bayan.

Tare da ambaton matakin da shimfidar wurare ke da halitta, Peter Wohlleben ya zana layin lokaci (kusan daidai da ci gaban fasahar 'masu iko' ta Mumford) a juyin juya halin noma, game da 8000 BC, lokacin da "ayyukan noma suka fara canza nau'in". kuma shine lokacin da aka fara canza shimfidar wuri da gangan zuwa tsarin muhalli wanda aka sadaukar da shi gaba ɗaya don biyan bukatun ɗan adam.

Game da furcin Hobbes game da 'yanayin yanayi', masu ilimin muhalli masu zurfi da sauransu sun yi sharhi cewa karya ne kuma an yi shi ne kawai don halatta ra'ayin 'kwangilar zamantakewa' wanda wasu mutane ke ƙarƙashin wasu. Babu wata shaida cewa membobin al'ummomin farko, suna amfani da 'ƙwarewar dimokuradiyya', sun rayu rayuwa mafi ƙanƙanta fiye da waɗanda ke cikin wayewa (akalla kafin karni na 20); rayuwarsu ta kasance akasin waɗanda ke zaman kansu, tunda sun zauna a cikin al'ummomi masu haɗin kai, kuma yayin da 'talauci' dangantaka ce ta zamantakewa da ba ta wanzu a cikin al-adun raba ba, 'marasa' da 'marasa kyau' duka sun yi amfani da su, suna nufin rashin fasahar mulkin mallaka a cikin al al'adunsu. Adalci, 'yanci na siyasa da rashin son kai sune halayen al'ummomin farko na daidaito maimakon wayewa, wanda aka bayyana ta hanyar matsayi na aji kuma saboda haka ta hanyar ma'anar rashin adalci ne, lalata, kuma ba shi da rashin son rai.

Haɗin kai da sauran falsafanci

[gyara sashe | gyara masomin]

Peter Singer ya soki anthropocentrism kuma ya ba da shawara ga a ba da haƙƙin dabbobi. Koyaya, Singer bai yarda da zurfin imani na muhalli ba game da darajar yanayi ta bambanta da tambayoyin wahala.[25] Zimmerman ya haɗa zurfin ilimin muhalli tare da mata da ƙungiyoyin kare hakkin bil'adama.[26] Nelson ya bambanta shi da Ecofeminism. Haɗin da ke da alaƙa da Hakkin dabbobi shine watakila mafi ƙarfi, kamar yadda "masu gabatar da irin waɗannan ra'ayoyin suke jayayya cewa 'duk rayuwa tana da darajar intrinsic'. "

David Foreman, wanda ya kafa kungiyar kai tsaye ta Duniya ta Farko!, ya ce shi mai ba da shawara ne ga zurfin muhalli. A wani lokaci Arne Næss ya kuma shiga cikin aiki kai tsaye lokacin da ya ɗaure kansa a kan duwatsu a gaban Mardalsfossen, wani ruwa a cikin wani Kogin na Norway, a cikin zanga-zangar da ya samu nasara game da gina madatsar ruwa.

Wasu sun danganta motsi da Green anarchism kamar yadda aka tabbatar a cikin tarin rubutun da ake kira Deep Ecology & Anarchism .

Bugu da ƙari, motsi yana da alaƙa da ƙwarewar duniya wanda aka gabatar a matsayin tsarin tsari don tsara samarwa ta hanyar ba da fifiko ga lafiyar zamantakewa da muhalli akan ribar kamfanoni, yawan samarwa da yawan amfani.[27]

masanin ilimin halitta mai suna Timothy Morton ya bincika irin waɗannan ra'ayoyin a cikin littattafan Ecology without Nature: Rethinking Environmental Aesthetics (2009) da Dark Ecology: For a Logic of Future Coexistence (2016).

Dubi kuma

[gyara sashe | gyara masomin]

 

manazarta

[gyara sashe | gyara masomin]

 

  1. ↑ 1.0 1.1 Smith, Mick (2014). "Deep Ecology: What is Said and (to be) Done?". The Trumpeter. 30 (2): 141–156. Samfuri:ProQuest.
  2. ↑ 2.0 2.1 2.2 2.3 2.4 2.5 Naess, Arne (January 1973). "The shallow and the deep, long-range ecology movement. A summary". Inquiry. 16 (1–4): 95–100. doi:10.1080/00201747308601682. S2CID 52207763. Cite error: Invalid <ref> tag; name "Naess1973" defined multiple times with different content
  3. ↑ Interview with Norwegian eco-philosopher Arne Naess Source:www.naturearteducation.org/Interview_Arne_Naess_1995.pdf www.rerunproducties.nl
  4. ↑ 4.0 4.1 Sessions, George (2014). "Deep Ecology, New Conservation, and the Anthropocene Worldview". The Trumpeter. 30 (2): 106–114. Samfuri:ProQuest.
  5. ↑ 5.0 5.1 Drengson, Alan; Devall, Bill; Schroll, Mark A. (2011). "The Deep Ecology Movement: Origins, Development, and Future Prospects (Toward a Transpersonal Ecosophy)". International Journal of Transpersonal Studies. 30 (1–2): 101–117. doi:10.24972/ijts.2011.30.1-2.101.
  6. ↑ Empty citation (help)
  7. ↑ Arne Naess 'Life's Philosophy - Reason & Feeling in a Deeper World' 2002 P6
  8. ↑ Bodian, Stephan (1982). "Simple in Means, Rich in Ends - A Conversation with Arne Naess" (PDF).
  9. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Sessions21st
  10. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Harding Holistic Science
  11. ↑ "TOP 25 QUOTES BY FRITJOF CAPRA (of 60)". A-Z Quotes.
  12. ↑ 12.0 12.1 Arne Naess 'Life's Philosophy - Reason & Feeling in a Deeper World 2002 P8
  13. ↑ Guha, R., and J. Martinez-Allier. 1997. Radical American Environmentalism and Wilderness Preservation: A Third World Critique. Varieties of Environmentalism: Essays North and South, pp. 92-108
  14. ↑ "Bolsonaro declares 'the Amazon is ours' and calls deforestation data 'lies'". the Guardian. July 19, 2019.
  15. ↑ Arne Naess 'Life's Philosophy - Reason and Feeling in a Deeper World' 2002 P6)
  16. ↑ ibid
  17. ↑ Feinberg, Joel. "The Rights of Animals and Future Generations". Retrieved 2006-04-25.
  18. ↑ Vierboom, Yana C. (2022-07-27). Idler, Ellen L. (ed.). "How does it all end? Trends and disparities in health at the end of life". PLOS ONE (in Turanci). 17 (7): e0267551. Bibcode:2022PLoSO..1767551V. doi:10.1371/journal.pone.0267551. ISSN 1932-6203. PMC 9328500 Check |pmc= value (help). PMID 35895597 Check |pmid= value (help).
  19. ↑ Nagel, Thomas (1997). "What is it like to be a bat?". The Philosophical Review. 83 (4): 442. doi:10.2307/2183914. JSTOR 2183914.
  20. ↑ Grey, William (1993). "Anthropocentrism and Deep Ecology". Australasian Journal of Philosophy. 71: 463–75. doi:10.1080/00048409312345442. Archived from the original on 2001-04-14. Retrieved August 6, 2021.CS1 maint: unfit url (link)
  21. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named DevSess1985
  22. ↑ 22.0 22.1 Bookchin, Murray (1987). "Social Ecology versus Deep Ecology: A Challenge for the Ecology Movement". Green Perspectives/Anarchy Archives – via dwardmac.pitzer.edu. Cite error: Invalid <ref> tag; name "Bookchin 1987" defined multiple times with different content
  23. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named Endgame2
  24. ↑ Bate, Jonathan (2000). The Song of the Earth. p. 37.
  25. ↑ Kendall, Gillian (May 2011). "The Greater Good: Peter Singer On How To Live An Ethical Life". Sun Magazine, the Sun Interview. Retrieved 2011-12-02.
  26. ↑ AtKisson, Alan (Summer 1989). "Introduction To Deep Ecology, an interview with Michael E. Zimmerman". Global Climate Change. Context Institute: 24. Archived from the original on 2012-01-23. Retrieved 2021-08-05 – via Context.org.
  27. ↑ Kostakis, Vasilis; Niaros, Vasilis; Giotitsas, Chris (2023-06-30). "Beyond global versus local: illuminating a cosmolocal framework for convivial technology development". Sustainability Science (in Turanci). 18 (5): 2309–2322. Bibcode:2023SuSc...18.2309K. doi:10.1007/s11625-023-01378-1. ISSN 1937-0709. S2CID 259749096 Check |s2cid= value (help).
  • Gecevska, Valentina; Donev, Vancho; Polenakovik, Radmil (2016). "A Review Of Environmental Tools Towards Sustainable Development". Annals of the Faculty of Engineering Hunedoara - International Journal of Engineering. 14 (1): 147–152.
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