Dr. Edward F. Group III
Field of reference: Health
Description: The dangers of genetically engineered foods
"Scientists have been and are currently introducing genetic material into organisms to alter, create and affect changes in living plants and animals. These radical changes scientists are developing create specific, desirable traits that might never evolve naturally and in my opinion are extremely dangerous.Genetically modified foods affect the human physiology. A study of people in the Philippines reported that their bodies developed antibodies to Bt toxin. What this means is that, the human body processed these engineered traits into their guts and reacted to them. These same consumers of the GMO corn in the Philippines also developed a resistance to the antibiotic ampicillin."
| שייך לנושאים: 1-13 - חינוך אינטגרלי, -מקורות מדעיים, הטבע, 3. איזון עם הטבע |
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Kimberly S. Geck
Field of reference: Physics
Description: Electromagnetic radiation exposure as an example for violating the subtle balance of nature
"It is a simple truth of life that all living things are connected to one another. While modern Man likes to think Himself separate from the environment and nature and not dependent upon it, the reality is, as John Donne penned, ‘no man is an island’. Our belief that we are separate from nature couldn’t be further from the truth. We are, in fact, an extension of nature and the creative living forces which shape the natural world we live in. Human beings, as one part of a dynamic living system, are interconnected with all other life on the planet and indeed with the planet itself. A powerful illustration of our connection with nature can be found in our dependence on the Earth’s natural electromagnetic environment. Not only is our physical and mental health dependent upon the natural frequencies of the Earth, it is part of the foundation upon which all life has evolved over the millennia.it has become paramount that we learn not only what type and how much of this harmful radiation we are being exposed to, but also the best and most effective measures to protect ourselves and our families. If we, and especially our children, are to stay healthy and be able to heal from illness in the midst of this ever-increasing radiation exposure, then we need to take action now to prevent what will become the health epidemic of the 21st century.”
| שייך לנושאים: 1-13 - חינוך אינטגרלי, -מקורות מדעיים, הטבע, 3. איזון עם הטבע |
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Drs. Xuebin Zhang, Francis W. Zwiers, Gabriele C. Hegerl, F. Hugo Lambert, Nathan P. Gillett, Susan Solomon, Peter A. Stott, Toru Nozawa
Field of reference: Ecology
Description: Human influence on the climate had been detected
"Human influence on climate has been detected in surface air temperature, sea level pressure, free atmospheric temperature, tropopause height and ocean heat content. We show that anthropogenic forcing has had a detectable influence on observed changes in average precipitation within latitudinal bands, and that these changes cannot be explained by internal climate variability or natural forcing. The observed changes, which are larger than estimated from model simulations, may have already had significant effects on ecosystems, agriculture and human health in regions that are sensitive to changes in precipitation, such as the Sahel.”
| שייך לנושאים: 1-13 - חינוך אינטגרלי, -מקורות מדעיים, הטבע, 3. איזון עם הטבע |
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Dr. Noel Charlton
Field of reference: Ecology
Description: Human beings need a change of attitude (a spiritual change internally) to attain intrinsic value of the whole
"Equal intrinsic value
implies species egalitarianism: all beings, of whatever species, have equal value in themselves for what they are. This is distinguished from any instrumental or use-value they may have to other beings. Thus, humans may only interfere with other beings “at vital need”, not just to satisfy their desires. Even non-living beings (rivers, mountains) have intrinsic value. There is no gradation of intrinsic value - it is absolute.Deep relationship with the world
Naess distinguishes ‘deep’ from ‘shallow’ or technical fix approaches to ecological issues. We need a deep change of attitude, a spiritual change to our inner selves. We are part of nature. Responsible ways of living are more conducive to truly human goals than the present destructive lifestyles. Deep questioning is a process of examining our beliefs and then engaging with others who differ. Deep questions are about quality of living, about “feeling good”, we should “worry about essentials”. “Quality of life is nothing - absolutely nothing - to do with what you have; everything to do with how you feel about it”.
Self realization
- “selv-realizering” in Norwegian; a continuing process of recognising that the self is not limited to the person but extends to all the intermeshed processes in the world within which our minds and bodies live. Naess: “Not saving the rain-forest, but saving that part of yourself which is the rain-forest”. Another term Naess uses is “wide identification”: one must at least extend one’s sphere of concern to non-human beings, ideally to all forms of living and non-living entities. Naess: “The focus is on single living beings. The whole has intrinsic value…. We have respect for wholes; we identify with individuals”.
| שייך לנושאים: 1-13 - חינוך אינטגרלי, -מקורות מדעיים, הטבע, 3. איזון עם הטבע |
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Stanford Encyclopedia of Philosophy
Field of reference: Ecology, Biology
Description: A human being identifying itself as self separates from the rest of the world and leads to selfishness. not only to other people but to everything. “Self-realization”, in other words, is the reconnection of the shriveled human individual with the wider natural environment
"Inspired by Spinoza's metaphysics, another key feature of Næss's deep ecology is the rejection of atomistic individualism. The idea that a human being is such an individual possessing a separate essence, Næss argues, radically separates the human self from the rest of the world. To make such a separation not only leads to selfishness towards other people, but also induces human selfishness towards nature. As a counter to egoism at both the individual and species level, Næss proposes the adoption of an alternative relational “total-field image” of the world. According to this relationalism, organisms (human or otherwise) are best understood as “knots” in the biospherical net. The identity of a living thing is essentially constituted by its relations to other things in the world, especially its ecological relations to other living things. If people conceptualise themselves and the world in relational terms, the deep ecologists argue, then people will take better care of nature and the world in general.As developed by Næss and others, the position also came to focus on the possibility of the identification of the human ego with nature. The idea is, briefly, that by identifying with nature I can enlarge the boundaries of the self beyond my skin. My larger -- ecological -- Self (the capital “S” emphasizes that I am something larger than my body and consciousness), deserves respect as well. To respect and to care for my Self is also to respect and to care for the natural environment, which is actually part of me and with which I should identify. “Self-realization”, in other words, is the reconnection of the shriveled human individual with the wider natural environment. Næss maintains that the deep satisfaction that we receive from identification with nature and close partnership with other forms of life in nature contributes significantly to our life quality. (One clear historical antecedent to this kind of nature spiritualism is the romanticism of Jean-Jacques Rousseau as expressed in his last work, the Reveries of the Solitary Walker)"
| שייך לנושאים: 1-13 - חינוך אינטגרלי, -מקורות מדעיים, הטבע, 3. איזון עם הטבע |
| להשאיר תגובה | |