Wyniki wyszukiwania - Biblioteka Nauki

1

Social, cultural, and ecological justice in the age the Anthropocene: A New Zealand early childhood care and education perspective

100%

Ritchie J.

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nr 2

41-56

EN

Educators have an ethical responsibility to uphold the wellbeing of the children, families and communities that they serve. This commitment becomes even more pressing as we move into the era of the Anthropocene, where human induced climate changes are disrupting the planet’s systems, threatening the survival of not only humans, but of eco-systems and the earth’s biodiversity. This paper draws upon examples from Aotearoa (New Zealand) to demonstrate ways in which a critical pedagogy of place informed by local traditional knowledges can inform early childhood education whilst also enhancing dispositions of empathy towards self and others, including more-than-human others.

2

Metabometria

100%

Ostasiewicz W.

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nr 14 (20)

145-184

PL

The last decades have witnessed tremendous advances in technology. Accelerating rate of technological change has brought about not only humans daily life, but also extraordinary climate change. Almost one-half of the land surface has been transformed by human action, the carbon dioxide concentration in the atmosphere exceeded permissible level, biological diversity is dramatically reduced. This human dominance means that the humanity is responsible for all the havoc wreaked on the earth , atmosphere, stratosphere, and humanity itself. We observed tremendous irreversible havocs and damages wreaked on the planet, and on humanity. The whole planet has endured so big changes that scientists agree to name the current period of the planet’s existence as Anthropocene. E. Fromm alerted a time ago that for the first time in the history the physical survival of the human race depends on a radical change of human heart. It was allegedly A. Einstein, who observed that we cannot solve our problems with the same thinking we used when we created them. It is not difficult to discover what kind of thinking brought humanity on the edge of a precipice. Paradoxically, it is thinking of the highly glorified, the so-called modern science. It was irresponsible transfer of Newtonian and Cartesian thinking from natural sciences into social sciences. As it is well known, the so-called modern science is based on a mechanistic worldview. However, neither ecosystem, nor society is a mega-machine, for which one has a spare parts. People are not equal self-loving atoms separated one from another. Particularly, it is economism, world-wide religion with its basic dogma of consumerism that is responsible for any kind of society’s desertification and biosphere destroying. Market is not an instrument for reaching equality and freedom, ruled by a providential Invisible Hand, but it is a place where mighty exploit the weak (L. Bruni). Human being is a social being, and outside the society can be either beast or god. People are living social atoms, with a Trinitarian nature constituting basic elements of social cells, i.e. family units, which in their turn constitute building material for social tissue. Society is therefore a living organism, having its proper organs. Lotka considered it as the “one huge multiple Siamese twin”. Economy is to be conceptualized as one of various of its exosomatic organs, designated by society and controlled by society. Like biological systems, social systems depend also on continuous throughput of energy and materials in order to maintain their structure and “life”. The concept of metabolism seems to be the unifying concept for any living organism, biological and socio-economical. This paper presents an introduction into economics, or as some prefer, oikonomics, as a science of economy considered as a society’s organ. Society, as a living organism, takes up ( through its organs) resources from the environment, transforms them into useful product and consumes, and excretes needles products of social metabolism again into environment. It is worthy to observe the drastic difference between mainstream economics and economics as a life science. The traditional, mainstreaming approach is based on the principle of using monetary units as the common denominator of all that is important in human life, such an approach was termed by B. Gross as a new philistinism. The alternative approach is based on the metabolic profiles, which are characterized by their material and energy flows. Instead of monetary measurement units, for the description of all society-nature relations there are used physical units. Although the development of a new approach is underway, there are already obtained significant results in measuring the human use of nature, as well as creating material and energy flow accountings.

3

Od Bahausu do Sztuki Zamglonego Antropocenu. Ćwiczenie z Fabulacji Spekulatywnej

72%

Chaberski M.

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nr 23

43-48

EN

In recent years, the western humanities have witnessed a proliferation of various “speculative fabulations” (Haraway) concerning the ongoing ecocrisis. These are the new epochs in Earth’s history such as the Capitalocene (Moore) and the Plantationocene (Tsing), which allow us to understand better what is happening to our planet. The emergence of various “-cenes” coincided with the celebration of the centenary of the Bauhaus, provoking questions about the extent to which the tradition of that school allows us to understand contemporary hybrid forms of performative arts at the intersection of nature, culture and technology. This paper argues that the Bauhaus tradition makes it possible to understand the phenomena occurring in the ‘foggy Anthropocene.’ In this epoch that I have called into being, we are dealing with both an ecological crisis and a serious epistemological crisis. The ‘foggy Anthropocene’ is therefore a speculation on what the world would look like if the dominance of sight as a tool of orientation had been weakened. It is this sense that guarantees, as the Modern age wanted, the most certain knowledge about the world. By combining Anni Albers’s works with a contemporary installation, I will show what the Bauhaus tradition can say about the epoch.

PL

W zachodniej humanistyce ostatnich lat mamy do czynienia z rozpowszechnieniem się rozmaitych „fabulacji spekulatywnych” (Haraway) na temat czasów w których żyjemy, zwłaszcza w kontekście trwającej katastrofy ekologicznej. Chodzi tu o powoływane przez badaczy nowe epoki w dziejach Ziemi, takie jak kapitalocen (Moore) termocen (Bonneuil i Fressoz) czy plantacjocen (Tsing), które pozwalają zrozumieć, to co dzieje się z naszą planetą. Proliferacja różnego typu „–cenów” zbiegła się w czasie z obchodami stulecia powstania Bauhausu, prowokując do pytań o to, na ile tradycja tej szkoły pozwala zrozumieć współczesne hybrydy natury, kultury i technologii powstające w obszarze sztuk performatywnych. W niniejszym artykule pokażę, w jaki sposób tradycja Bauhausu pozwala zrozumieć zjawiska zachodzące w zamglonym antropocenie. Chodzi tu o powołaną przeze mnie do istnienia epokę, w której mamy do czynienia tyleż z kryzysem ekologicznym, co poważnym kryzysem epistemologicznym. Zamglony antropocen jest więc spekulacją na temat tego, jak mógłby wyglądać świat, w którym osłabieniu uległa dominacja wzroku jako narzędzia orientacji, czyli tego zmysłu, który – jak chcieli Nowocześni – gwarantuje uzyskanie najpewniejszej wiedzy o świecie. Zestawiając prace Anni Albers ze współczesnymi instalacjami pokażę, co o interesującej mnie epoce może powiedzieć tradycja Bauhausu.

4

Brudna transcendencja. Rudymenty sacrum a przemiany współczesnych ekopoetyk

72%

Soćko J.

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nr 24

26-41

EN

The analysis of a number of late 20th-century nature poems allows the author to redefine the traditional concepts of transcendence and immanence in the context of post-secular studies and the broadly defined new materialism. The article argues that the reformulation of these categories allows one to map the dynamic changes in the 20th-century and 21st-century ecopoetics. The analysis of selected poems written by poets who are well aware of the limits of language, allows the author to draw attention to the debate around the concept of the Anthropocene, a significant turning point in itself. The article discusses current poetic tendencies, taking into account the impact of the Anthropocene.

PL

Wychodząc od lektury kilku – pochodzących z końca XX w. – wierszy odnoszących się do przyrody, autorka redefiniuje tradycyjnie rozumianą transcendencję i immanencję, osadzając te kategorie w kontekście studiów postsekularnych i szeroko rozumianego nowego materializmu. Główną tezę artykułu stanowi bowiem przekonanie, że przedstawione przeformułowanie tych kategorii pozwala w ciekawy sposób przedstawić dynamikę zmian ekopoetyk charakterystycznych dla XX i XXI wieku. Omawiając wybrane przykłady poezji twórców odznaczających się wyjątkową świadomością nieprzejrzystości języka, autorka zwraca uwagę na istotną cezurę, jaką okazała się debata wokół pojęcia antropocenu i omawia obecne tendencje poetyckie, uwzględniające implikowany przez to pojęcie światopogląd.

5

Ekologistyka ale jaka?

72%

Kostecka J.

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tom T. 27, cz. 1

15--21

PL

Antropocen rozwija się wykładniczo w funkcji rosnącej populacji ludzkiej oraz jej rozwoju cywilizacyjnego XXI wieku. Obok licznych udogodnień, niesie to szereg zagrożeń społeczno-ekonomicznych i środowiskowych. Celem opracowania jest zaakcentowanie wagi zakotwiczania wiedzy i kultury działania ludzkiego w rozwiązywaniu problemów zagrożenia dla środowiska przyrodniczego. W publikacji opisano także niektóre komponenty realizacji przedmiotu „Ekologistyka” na kierunku „Logistyka w sektorze rolno-spożywczym” na Uniwersytecie Rzeszowskim. Na podstawie własnego doświadczenia, dyskusji ze studentami i wyników ankiety zestawiono wyobrażenie zakresu treści tego przedmiotu oczami studentów.

EN

The Anthropocene is developing exponentially as a function of the growing human population and its civilizational development in the 21st century. In addition to numerous amenities, it carries a number of socio-economic and environmental risks. The aim of the study is to emphasize the importance of anchoring people's knowledge and culture of human activity in problems of threats to the natural environment. The publication also describes some components of the implementation of the subject "Ecologistics" in the field of "Logistics in the agricultural and food sector" at the University of Rzeszów. On the basis of own experience, discussions with students and the results of the survey, an idea of the content of this subject through the eyes of students was compiled.

6

Witajcie w Polocenie. Polskie konteksty walki z katastrofą na przykładzie literatury okołopowodziowej po roku 1945

72%

Barcz A.

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nr 1-2

129-142

EN

The aim of the article is to localise the representative examples of cultural models of behaviour and ways of adapting to the hazardous environmental changes. It is discussed on the basis of so called flood narratives in Polish literature such as Tomasz Różycki’s Bestiarium (2012) and Maciej Płaza’s Skoruń (2015). The author puts a question about the function of the polonocentric, combative model as a pattern of behaviour that emerges from these texts, as well as about the role of catholic religion in the society who cannot cope with more and more unpredictable catastrophic threats (like the flood). The author concludes that this situation is culturally contextualised and results in the social inability to accept a new ecological paradigm in the space and landscape management.

7

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

72%

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.

8

Użyteczna wyspa

72%

Gielata I.

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nr 1

33-52

EN

Jules Verne’s The Mysterious Island, in unanimous opinion of critics, is the most “mysterious” of all the writer’s novels. The article’s author asks questions about what secrets this novel reveals to the contemporary reader who has recently become aware that he lives in the time of “anthropocene marasmus” (E. Bińczyk). He finds answers by confronting the text of Verne’s novel with the views of English utilitarians (J. Bentham, J. S. Mill) and the works of contemporary thinkers (R. Brague, The Kingdom of Man. The Genesis and Failure of the Modern Project, P. Sloterdijk, What Happened in the 20th Century?), and this allowed The Mysterious Island to be considered a prophetic work, another version of a modern story about the fall of man, who, believing in his creative power and the power of instrumental reason, does not see (like the characters of the novel) that the nature he uses marks the end of human agency. This kind of blindness, into which a group of nature colonizers collapse, carrying out their modernist project of “creating of ‘nothing’”, was considered a kind of anthropocene hybris.

9

Choreografie antropocenu, czyli o materiach wprawiających w ruch

72%

Zamorska M.

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nr 1-2

113-128

EN

A point of departure for the author is thesis proposed by T.J. LeCain, who studied anthropocentrism hidden in a very nucleus of debate about antropocene. One should, in his view, comprehend and analyse culture and technology as the part or the product of a matter. The “human age” initiated in the age of the industrial revolution driven with fossil fuels turns out to be an effect of transformations, of which coal is a chief perpetrator. The turn from anthropo- to carbocene let us examine factors which are the underlying reason for development of industrial-information society. The very material factors (retaining wide understanding of the term “matter”, which can also include the temperature or the gravity) are called to the scene, and then embodied or set in motion by choreographers — Mette Ingvartsen, Agata Siniarska and Aleksandra Borys — who try to problematize in their works the issue of dispersed, material agency. In her text the author examines how the problems essential for anthropocene and carbocene debates are being choreographed.

10

Environmental History in Practice

58%

Praczyk M.

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tom 50

11

Lidská práva v době antropocénu - teoretickoprávní východiska

44%

Wassouf D.

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nr 9

924-955

EN

We hear more and more about the Anthropocene as the “age of man”, in which humanity plays the role of an active agent and a undoer of climate change. It is not yet clear how to define the term satisfactorily, nor how to deal with it. To the same conceptual vagueness and inevitability referred an art installation at the Deutsches Museum in Munich, whose main message was hidden in the title itself: “Welcome to the Anthropocene!” As vague as the concept is, it is changing our social, economic and legal reality. The aim of the following paper is to sketch a conceptual map that will allow us a basic orientation in the space where law enters the time of the Anthropocene. I will use human rights as a springboard to introduce and critically evaluate some conceptions of the environmentalisation of human rights. I will contrast right-based solutions with obligation-based solutions. First, I will define the concept of the Anthropocene, against the background of related anthropocentrism. Then, I will address the question of crisis of the Anthropocene and the upheavals it causes in law. Subsequently, I will relate these analyses to the current debate on the environmentalisation of human rights, from which I will introduce two influential conceptions (environmental contitutionalism, rights of nature, obligation-bases solution), which I will confront with the thesis of a obligation-based solution. Finally, I will point to the political nature of the dispute over the appropriateness of any particular environmental conception of the of human rights in the Anthropocene.

CS

O antropocénu jako „věku člověka“, v němž lidstvo hraje roli aktivního činitele a od-činitele klimatických změn, slýcháváme stále častěji. Dosud není jasné, jak tento pojem uspokojivě definovat, ani jak s ním nakládat. Ke stejné pojmové neurčitosti a nevyhnutelnosti odkazovala i umělecká instalace v mnichovském Deutsches Museum, jejíž hlavní sdělení bylo ukryto v samotném názvu: „Vítejte v antropocénu!“. Jakkoliv jde tedy o pojem neurčitý, mění naši sociální, ekonomickou i právní realitu. Cílem následujícího příspěvku je narýsování pojmové mapy, která nám umožní základní orientaci v prostoru, kde právo vstupuje do času antropocénu. Odrazovým můstkem bude lidskoprávní problematika, na níž představím a kriticky zhodnotím některé koncepce environmentalizace lidských práv. Oproti right-based řešením postavím řešení na bázi závazků (obligation-based). Nejprve vymezím pojem antropocénu, a to na pozadí souvisejícího antropocentrismu. Poté se zaměřím na otázku krize antropocénu a na otřesy, jež v právu způsobuje. Tyto analýzy následně vztáhnu na současnou debatu o environmentalizaci lidských práv, z níž představím dvě vlivné koncepce (envrionmentální konstitucionalismus, práva přírody), které konfrontuji s tezí o závazkovém řešení. Nakonec poukáži na politickou povahu sporu ohledně vhodnosti té které koncepce environmentalizace lidských práv antropocénu.