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1

KOMPROMIS MIĘDZY ANTROPOSZOWINIZMEM I EKOLOGIZMEM JAKO WARUNEK ZRÓWNOWAŻONEGO ROZWOJU LUDZKOŚCI

100%

Sztumski W.

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nr 1(98)

9-24

EN

Anthropocentrism has long been formed based on philosophy that proclaims the domination of man in the world. However, in recent years an oppositional concept has emerged within the philosophy of the environment, called ecologism. In the "human-environment" relationship, it places more emphasis on the environment (on its protection against devastation) than on man. It bases on the presupposition that environmental quality determines human biological and social existence. Even the perfect person cannot survive in a poisoned natural environment or in a degenerate social environment. Ecologism has become a counterweight to anthropochauvinism, an extreme form of anthropocentrism that has been rooted in the consciousness of the masses for thousands of years and is currently supported by the neoliberal economy, the Catholic religion and the ideology of consumption. With great difficulty, it develops in the struggle against its opponents, who have identified this trend of philosophy with ideology. It is easier to oppose an ideology (considered bad for no reason) than a philosophy. The article includes a quite detailed description of anthropochauvinism and ecologism, as well as philosophical environmentalism, which partially belongs to ecologism. The author concludes that these two trends become more radical as civilization progresses, what greatly impairs the further development of our species. A compromise is therefore necessary. Finding it has become the imperative of the moment because we are probably the last generation, which can stop or slow the march to the fall of humanity.

2

THE PRINCIPLE OF BALANCE BETWEEN TRUST AND SUSPICION. (SOZOLOGY OF FAITH IN STRUGGLE FOR SURVIVAL IN ENDANGERED ENVIRONMENT)

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Sztumski W.

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nr 2(99)

163-176

EN

Recently, people are more aware of the horrible consequences of environmental threats. Therefore, surviving in an increasingly dangerous environment has become a priority. One can it explore in various aspects, among others from the point of view of faith, believing and mistrust. This is what environmental philosophers should deal with. In the article, the author, the founder of social sozophilosophy, presents his reflections on the role of faith in saving the environment from a rapidly progressing destroying, which, if not be stopped or at least limited, will inevitably lead to the collapse of the human species. Degradation of the environment is not the only cause of the end of humanity. There are several other causes: world war, the use of weapons of mass destruction, collisions with celestial bodies, pandemics, lack of drinking water, global warming etc. The author understands faith in a broad sense2 - in religious dimension as faith in God as well as in the secular dimension as trust in people. In faith, he sees one of the important factors, which could help to the survival of humanity in the conditions of unrestrained degradation of the natural, social and spiritual environment, powered by the system of "inhuman capitalism". (Francis 2017) This system has lead to the depreciation of faith and mutual trusting. He sees a possible way out of this terrible situation in the development of re-evaluation of religious faith, the restitution of mutual trust and the implementation of the sozology of faith. Finding a way to stop further degradation of environment and thus to ensure the survival of our species has become an urgent challenge for the present and the next generation. One says they are to be the last ones that can yet effectively act to protect the environment and extend human existence on Earth. Otherwise, irresponsible and unsustainable development of knowledge, technology and economy will accelerate the decline of the humankind. In the introduction, the role of faith in the life and functioning of individuals and communities is indicated. The first chapter contains comments on the concept of faith and the change of its manifestations because of biological and social co-evolution. The second chapter is devoted to the analysis of the state of the environment, mainly social and spiritual, because ecologists are much more interested in the state of the natural environment. The third chapter concerns the ecology of faith and the sozology of faith. The author justifies the need to undertake more intensive research and activities to protect faith in the religious and secular dimension. Above all, he calls upon religious economic and political decision-makers to be guided by religious and church dictates in making their decisions concerned the environment. In the final reflection, he emphasizes the importance of faith and its potential in preventing violations of the social order and spoiling the homeostasis of social mechanisms. The point is to stop the development of a civilization of hypocrisy, lies and distrust. Religious faith must be appreciated and confidence in other people and institutions restored as they help people survive in times of environmental disasters, armed conflicts, economic crises, neoslavery and pandemics.

3

Can Sustainable Human Manage to Prevent Imbalances in the Natural and Social Environment?

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Sztumski W.

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tom Vol. 13, nr 2

45--55

EN

The article contains reflections on modern models of human, created by capitalist socioeconomic formation. First of all, they refer to those models whose implementation affects the imbalance of social systems. These are different version of homo oeconomicus and homo digitalis, which is the latest version of homo virtualis. Their propagation poses a serious threat to the maintenance of balance in the social environment, and, consequently, to humankind. However, recently, the model of ecological man appeared, and his new version, a sustainable man, is only in statu nascendi. He differs radically from homo oeconomicus and homo digitalis. Therefore, one believes that he will stop the pace of disequilibrium in the social environment. However, his success is doubtful.

PL

Artykuł zawiera rozważania o współczesnych modelach człowieka, wykreowanych przez kapitalistyczną formację społeczno-ekonomiczną. Przede wszystkim dotyczą one tych modeli, których implementacja wpływa na wzrost nierównowagi systemów społecznych Są to różne odmiany Homo oeconomicus i homo digitalis, który jest najnowszą wersją Homo virtualis. Ich propagacja stwarza poważne zagrożenie dla utrzymywania równowagi w środowisku społecznym i – w konsekwencji – dla ludzkości. Jednak ostatnio pojawił się model człowieka ekologicznego, a jego nowa wersja – człowiek zrównoważony znajduje się dopiero in statu nascendi. Różni się on diametralnie od Homo oeconomicus i Homo digitalis, Dlatego przypuszcza się, że powstrzyma on tempo narastania nierównowagi w środowisku społecznym. Wątpliwe jest jednak, czy to mu się uda.