科学的生态危机的根源
分歧与托因比和白色不仅是由“一神论”的拥护者也由受人尊敬的科学家从不同的背景。远离归咎于宗教从气候变化到土壤侵蚀,他们指出他们的手指在现代西方科学,在他们看来,一个错误的raybet雷竞技最新方向在17 - 20世纪之间。
Erwin Chargaff,他那个时代最成功的生物化学家之一。在今后的生活中被认为是现代科学一个自然的“敌人”,带电,今天的科学是“不再寻找真实自然但发动殖民战争反对自然”(Chargaff, 1979)。在广岛和长崎焚烧原子弹,他感到“恶心恐怖的方向自然科学。”And: "I saw the end of the essence of mankind, an end brought nearer, or even made possible, by the profession to which I belonged" (Chargaff, 1978, p. 40). Asked about alternatives to modern science, he suggested "to renounce it completely because of its devastating consequences" (Chargaff, 1989).
鲁珀特·谢德拉克一位著名的生物学家,感叹大自然的desacralization在西方世界,把主要归咎于弗朗西斯•培根的先知”新的科学祭司”,他的目标是“建立人类本身的权力和统治宇宙。”Sheldrake holds that "the current devastation of the Amazon forests [was] made possible by technology and a Baconian faith in man's right to master nature." In his Atlantis, he continues, "[Bacon] describes a technocratic utopia in which a scientific priesthood made decisions for the good of the state as a whole and also decided which secrets of nature were to be kept secret." Vivisection and all kinds of experiments with animals were recommended. Bacon wanted nature to be "bound into service," "made a slave," and "put into constraint." Nature was to be "put on the rack" and "dissected," "forced out of her natural state and squeezed and molded." Bacon, after all, coined the slogan "knowledge is power," recommending the "mining of nature" for human profit. Nature, considered a living organism by premodern humanity, became for the moderns a machine to be manipulated (Sheldrake, 1991, pp. 41 ff).
纳赛尔·赛义德·侯赛因,物理学家通过科学训练和著名历史学家,持有”,尽管科学本身是合法的,科学的角色和功能及其应用已经成为非法的,甚至是危险的,因为缺乏更高形式的知识,科学可以集成和大自然的神圣和精神价值的毁灭”(Nasr, 1976年,p . 14)。在他看来,“人不能拯救自然环境除了重新发现精神和自然之间的联系,成为又一次意识到神圣的作品质量最高的艺人。和人不能获得一个神圣的意识方面自然没有发现内心的神圣和最终的神圣。环境危机的解决方案不能但来自治疗现代人的精神困境和精神世界的重新发现,富有同情心总是给自己那些开放和接受其生机勃勃的射线。“Nasr唤起的宇宙神的出现,与中世纪的自然哲学家的象征意义:“宇宙揭示它的意义作为一个巨大的书的页面是充斥着作者的话说,具有多个层次的含义像宗教的透露书”(Nasr, 1982年,p . 152)。
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