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Articles de revues sur le sujet « Ecology of spirit »

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Auteur : Grafiati

Publié le 25 juillet 2024

Mis à jour le 27 juillet 2024

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1

Torchia, Adela Diubaldo. « Gandhi's Khadi Spirit and Deep Ecology ». Worldviews : Global Religions, Culture, and Ecology 1, n^o 3 (1997) : 231–47. http://dx.doi.org/10.1163/156853597x00146.

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AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures, was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.

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Torchia, Adela Diubaldo. « Gandhi's Khadi Spirit and Deep Ecology ». Worldviews : Global Religions, Culture, and Ecology 1, n^o 1 (1997) : 231–47. http://dx.doi.org/10.1163/156853597x00362.

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AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures. was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.

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3

Edwards, Denis. « Ecology and the Holy Spirit : The “Already” and the “Not Yet” of the Spirit in Creation ». Pacifica : Australasian Theological Studies 13, n^o 2 (juin 2000) : 142–59. http://dx.doi.org/10.1177/1030570x0001300203.

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Is the Spirit present or absent in creation? An ecological theology of the Spirit will need to embrace both the “sacramental” and the “prophetic-eschatological” approaches to the work of the Spirit in creation. The Spirit can rightly be understood as the ever-present life-giving Creator. But this presence of the Spirit has the elements of “not-yet” as the Spirit suffers with groaning creation, and of “already” in the Spirit's communion in love with each creature.

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Gabriel, Andrew. « Pneumatological Perspectives for A Theology of Nature : The Holy Spirit in Relation to Ecology and Technology ». Journal of Pentecostal Theology 15, n^o 2 (2007) : 195–212. http://dx.doi.org/10.1177/0966736907076338.

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AbstractHow does the relationship of the Holy Spirit to creation guide theology of nature? This paper will propose that, on a cosmological level, the Spirit, as the ‘Giver of Life’, produces kinship among creatures, that the Spirit suffers with creation’s suffering and as his perfecting work is frustrated, and that the Spirit gifts certain aspects of technological culture. The presence of the Spirit in nature causes us to respect nature, nevertheless, the Spirit may guide people to shape nature in ways that are consonant with the Spirit’s life-giving work.

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5

Gellert, George A., et Albert Gore. « Earth in the Balance : Ecology and the Human Spirit ». Journal of Public Health Policy 15, n^o 3 (1994) : 359. http://dx.doi.org/10.2307/3342911.

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Pelton, Emily D., et Al Gore. « Earth in the Balance : Ecology and the Human Spirit ». Foreign Affairs 71, n^o 2 (1992) : 197. http://dx.doi.org/10.2307/20045160.

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Anderson, C. T. « Sacred Waste : Ecology, Spirit, and the American Garbage Poem ». Interdisciplinary Studies in Literature and Environment 17, n^o 1 (1 janvier 2010) : 35–60. http://dx.doi.org/10.1093/isle/isp155.

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Lang, V. « Earth in the balance : Ecology and the human spirit ». Eos, Transactions American Geophysical Union 73, n^o 50 (1992) : 538. http://dx.doi.org/10.1029/91eo00395.

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9

Schwartz, Stephen E. « Earth in the balance : ecology and the human spirit ». Atmospheric Environment. Part A. General Topics 26, n^o 16 (novembre 1992) : 3067–68. http://dx.doi.org/10.1016/0960-1686(92)90300-a.

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Sakupapa, Teddy Chalwe. « SPIRIT AND ECOLOGY IN THE CONTEXT OF AFRICAN THEOLOGY ». Scriptura 111 (12 juin 2013) : 422. http://dx.doi.org/10.7833/111-0-12.

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Brady, Veronica. « Towards an Ecology of Australia : Land of the Spirit ». Worldviews : Global Religions, Culture, and Ecology 3, n^o 2 (1999) : 139–55. http://dx.doi.org/10.1163/156853599x00117.

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AbstractEcology has to do with the realisation of the relationships between human beings and the larger fabric of life. But the strangeness of the Australian environment as seen by the first European settlers, together with the exploitative ideology of colonisation, have posed particular problems for the development of ecological awareness. This paper argues, however, that writers, painters and musicians have kept the possibility of developing ecological awareness open from the beginnings of settlement. It also maintains that increasing sensitivity to the significance of Aboriginal culture, the oldest living culture on earth, will be perhaps the most crucial factor in this transformation.

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12

Cushman, J. Hall. « Earth in the balance : Ecology and the human spirit ». Trends in Ecology & ; Evolution 7, n^o 11 (novembre 1992) : 395–96. http://dx.doi.org/10.1016/0169-5347(92)90016-5.

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13

Mitsch, William J. « Earth in the balance : Ecology and the human spirit ». Ecological Engineering 2, n^o 1 (mars 1993) : 81–84. http://dx.doi.org/10.1016/0925-8574(93)90029-f.

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14

Mitsch, William J. « Earth in the balance : Ecology and the human spirit ». Ecological Economics 9, n^o 3 (avril 1994) : 273–74. http://dx.doi.org/10.1016/0921-8009(94)90084-1.

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15

Booth, Annie L. « Does the Spirit Move You ? Environmental Spirituality ». Environmental Values 8, n^o 1 (février 1999) : 89–105. http://dx.doi.org/10.1177/096327199900800106.

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This article looks at the idea of spirituality as it is discussed within ecophilosophical circles, particularly ecofeminism, bioregionalism, and deep ecology, as a means to improve human-nature interactions. The article also examines the use each ecophilosophy makes of a popular alternative to mainstream religion, that of Native American spiritualities, and problems inherent in adapting that alternative.

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16

Chang, Yi-Fang. « Three Dimensional Body-Mind-Spirit Worlds on Human Society, Social Fields and Chinese Cultural-Social Ecology ». Sumerianz Journal of Scientific Research, n^o 312 (12 décembre 2020) : 156–65. http://dx.doi.org/10.47752/sjsr.312.156.165.

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First, we propose three dimensional body-mind-spirit worlds on human society. Some observed results imply “ghosts” are probably the existences of some biological or non-biological objects. Any observations and detections on mind and spirit worlds and on relations between both and matter are all valuable. Next, we discuss social field. Third, human ecology and social ecology are researched. Fourth, we study energetics and the entropy ecology. Fifth, from the social “diseases” exist widely, if which continues to increase or spread, it will produce various social crises. Finally, we propose the Chinese cultural-social ecology, whose aim is human and nature are completely harmonious, and reach the highest state of the unity of nature and human. From this explore the way to resolve the human crises. Human decision-making will shape the future of our world.

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17

Ball, Martin. « SACRED MOUNTAINS, RELIGIOUS PARADIGMS, AND IDENTITY AMONG THE MESCALERO APACHE ». Worldviews : Global Religions, Culture, and Ecology 4, n^o 3 (2000) : 264–82. http://dx.doi.org/10.1163/156853500507852.

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AbstractThis article carefully examines the roles that sacred mountains play in Mescalero Apache religious tradition and ''religious paradigms'' of sacred space and ceremonial practice. For the Mescalero, sacred mountains are intimately associated with conceptions of spiritual ecology, ceremonial traditions, prayer, and cultural identity. To understand these aspects of Mescalero tradition as they relate to cultural practices, this article focuses on the Mescalero Apache Mountain Spirit tradition. In this tradition men are masked, painted as ''Mountain Spirits'' and are understood to embody the power of the sacred mountains, the four cardinal directions, and the power of the Creator. Through analyzing this ceremonial tradition, Mescalero conceptions of how spiritual power is linked to sacred geographies and spiritual ecology is brought to light. The Mountain Spirits are also analyzed for how, through oral tradition and spiritual revelation, mountains become significant for the Mescalero within their religious system. The Mountain Spirits and their connections to sacred mountains are furthermore contrasted with the female initiation ceremony of the ''Big Tipi.'' It is proposed in this paper that these two ceremonial traditions, through their different relationships to the land and sacred geographies, feature differently in Mescalero self-conceptions of their cultural and religious identity.

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Silva, M. L., A. C. Macedo et F. X. Malcata. « Review : Steam distilled spirits from fermented grape pomace Revision : Bebidas destiladas obtenidas de la fermentación del orujo de uva ». Food Science and Technology International 6, n^o 4 (août 2000) : 285–300. http://dx.doi.org/10.1177/108201320000600403.

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Grape pomace is the solid residue left after juice extraction from grapes, and represents in Mediterra nean countries the most important by-product of the winemaking industry. Steam distillation of fer mented grape pomace will eventually produce a spirit, designated as bagaceira in Portugal, orujo in Spain and grappa in Italy. This paper comprehensively reviews fundamental and applied aspects of the manufacture of these spirits, encompassing their composition as well as metabolic reactions and microbial ecology that determine such composition during fermentation. These spirits adhere to maxi mum levels of methanol (potential toxic compound) and 2-butanol (potential flavor defect) fixed by EC regulations. Available studies pertaining to bagaceira, orujo and grappa have indicated that the final quality of these spirits depends strongly on the quality of the fresh grapes, the storage condi tions, and the distillation equipment and procedure employed.

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19

Waller, Thomas. « The Blue Cultural Fix : Water-Spirits and World-Ecology in Jorge Amado’s Mar Morto and Pepetela’s O Desejo de Kianda ». Humanities 9, n^o 3 (3 août 2020) : 72. http://dx.doi.org/10.3390/h9030072.

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Putting Blue Humanities scholarship in critical dialogue with recent research on the ‘cultural fix’ and ‘fixed-labour-power’, this article offers a comparative reading of two Portuguese-language novels in which the figure of the female water-spirit features as an index for two contrasting modes of knowing the ocean. In Jorge Amado’s Mar Morto (1936), the water-spirit is registered as a passive and incomprehensible extra-human entity that looms over the poverty of the text’s working-class community of dockworkers with an ominous and mysterious edge. By contrast, the water-spirit in Pepetela’s novel O Desejo de Kianda (1995) is angry, active and only too immediate, seeking revenge for the extractivist violence carried out in the name of neoliberalism. Activating a broadly hydro-materialist framework, I argue that these differing conceptions of the water-spirit carry with them very different socio-ecological implications, and directly intersect with contemporary debates over hydrological crisis, the privatisation of the oceans and the enclosure of the water commons.

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20

Török, Ibolya, et Egon Nagy. « The Most Recent Alliance between Faith and Knowledge to Save our Created World ». Pénzügyi Szemle = Public Finance Quarterly 69, n^o 1 (2023) : 108–13. http://dx.doi.org/10.35551/pfq_2023_1_7.

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21

Moltmann, Jürgen. « On the Abundance of the Holy Spirit : Friendly Remarks for Baptized in the Spirit by Frank D. Macchia ». Journal of Pentecostal Theology 16, n^o 2 (2008) : 9–13. http://dx.doi.org/10.1163/174552508x294161.

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AbstractFrank Macchia's book, Baptized in the Spirit: A Global Pentecostal Theology, is indeed a theology on the abundance of the Holy Spirit, an abundance that exceeds even 'global' limits. With this work, Pentecostal theology is marching into the arena of the universal and ecumenical conversation, conscious of itself and ready for critical discussions. Macchia's book is a breakthrough for Pentecostalism, showing that Pentecostal theology has something new to offer and must be taken seriously. Macchia demonstrates that pneumatology can no longer be an appendix to other theological doctrines. He offers promise for a perspective of the saving work of the Holy Spirit that integrates ecology and theology for the future of our world, a perspective applicable also to global economy and politics.

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22

Baltic, Tony. « Gore, Al. (1992). Earth in the Balance : Ecology and the Human Spirit ». Journal of Leisure Research 25, n^o 2 (avril 1993) : 218–20. http://dx.doi.org/10.1080/00222216.1993.11969919.

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23

Shi, Xiaohua. « Explore the Practical Path forward the Spirit of Nanniwan Farming for Self-reliance ». SHS Web of Conferences 163 (2023) : 04004. http://dx.doi.org/10.1051/shsconf/202316304004.

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The spirit of Nanniwan farming for self-reliance is one of the original ecology of Yan’an spirit, which is an important content of the spiritual pedigree of the Communist Party of China, and plays an important role in the process of China’s revolution, construction and reform in China. The spirit of Nanniwan is not only the spiritual support to realize national independence during the war years, but also the spiritual coordinates for the realization of Chinese Dream in the new era. Based on this, During the journey of realizing the great rejuvenation of the Chinese nation, we need to persist in the concept of reform and innovation, strengthen the method of combining theory and practice, with novel forms of publicity and education, Explore the practical path of carrying forward the spirit of Nanniwan actively. Connect with history, and continue to move forward, we should make unremitting efforts to achieve the socialist modernization and strengthen the country.

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24

Ylander, Lars. « Dybdeøkologi og kosmisk livserotik - Introduktion til Ludwig Klages’ ”Menneske og jord” ». Slagmark - Tidsskrift for idéhistorie, n^o 70 (9 mars 2018) : 17–26. http://dx.doi.org/10.7146/sl.v0i70.104410.

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Ludwig Klages’ famous essay from 1913 is here translated into Danish for the first time. According to Klages, the planet-wide destruction of nature is a disastrous outcome of a runaway mad civilisation focused on progress. Famously, he finds the root of the madness to be an intricate entanglement of science, technology, capitalism and Christianity. Ultimately, these are all aspects of what he calls Spirit (Geist) – an alienating and life-disruptive power that tears man away from its original being interwoven with living nature. Its benign adversary, Soul, is characterised by caring for life. This elementary or cosmic love is linked to Soul’s way of recognizing reality through a dynamical flow of sensual pictures. On the other hand, Spirit’s drive to destroy and kill is related to its way of fixating knowledge of the world by means of concepts. Klages diagnoses modern ‘civilisation’ as an era of downfall of the Soul. The devastating events the following summer of 1914 may be seen as a consequence of the bad cultural standing. An anthropological ecology, spirit-dominated and with civilised man’s interest as its core value, is not enough to save nature. Only a deep ecology, where Soul dominates Spirit, can do so, moving the value focus away from man to Earth.

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Lombard, Christo. « Ecology and Pneuma : Needing and Finding Each Other ? » Journal of Reformed Theology 6, n^o 3 (2012) : 262–82. http://dx.doi.org/10.1163/15697312-12341271.

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Abstract A discussion of early contributions on ecological spirituality, such as “rediscovering the Gospel of the Earth” (Tom Hayden), “telling a New Universe Story” (Thomas Berry) and “religion as roots and wings” (Jay McDaniel), serves as sounding board for the much earlier pneumatological reflections on humanity and nature by the Dutch scholar, A.A. van Ruler. In his Trinitarian theology, Van Ruler explored ways of overcoming dualism in Christianity and countering spiritless definitions of reality in science. Christology and ‘incarnation’ need supplementation by Pneumatology and indwelling’ of God’s Spirit in humanity and nature to eschatologically properly integrate ‘all things’ in God’s ecology.

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26

Taylor, Bron. « Trevor Schoonmaker, Spirit in the Land ». Journal for the Study of Religion, Nature and Culture 17, n^o 4 (19 octobre 2023) : 504–5. http://dx.doi.org/10.1558/jsrnc.26584.

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Smythe, SA. « Resounding Shadows ». A Journal of Trans and Queer Studies in Religion 1, n^o 1 (1 mai 2024) : 119–38. http://dx.doi.org/10.1215/29944724-11208956.

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Abstract This creative-critical essay is a refracted meditation on the spirit of sound and shadow-work through SA Smythe’s original sound composition and performance activation {spirit forged} (2023), with accompanying visual documentation. The work was in part a response to Amartey Golding’s Spring 2023 installation, In the comfort of embers, commissioned by the Power Plant Contemporary Art Gallery in Tkaronto. Smythe reflects on the ecology of thought that laid the foundation for their own transmedia theories and practices, including moments of ancestral whispers, the interplay of light and darkness, sonic alchemy, and abiding reverence for the problematic of Black belonging. Delving into sound and its intimate vessels in a meditation on cultural memory, “Resounding Shadows” revels in liminal fusion of form, inviting the reader to join the traversal of spirit work where personal and collective journeys intertwine.

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Fitzsimmons, Lorna. « The Equivocal Ecology of Heart of Darkness : Dialogues with the Spirit of Negation ». Angermion 10, n^o 1 (20 décembre 2017) : 103–30. http://dx.doi.org/10.1515/anger-2017-0005.

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Kaiyuan, Yuan. « Truth and Goodness arise Beauty : The Multi-dimensional Ecological Value of the Landscape Ecology of Yanshan Garden in Guilin ». Advances in Social Science and Culture 6, n^o 2 (19 mars 2024) : p73. http://dx.doi.org/10.22158/assc.v6n2p73.

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Yanshan Garden benefits from the complex cultural history and the background of the garden construction of the true mountain and the true water, so that it has the multiple values of “natural ecology”, “historical ecology” and “cultural ecology”, and becomes the best place to stimulate and enhance people’s “four hearts” authentic emotion on the whole. The historical and cultural inheritance of Yanshan garden after several changes; Social purposes for running schools and planting plants; Garden construction of true mountains and waters; Research atmosphere where famous people gather together; The inheritance of the red spirit and the revolutionary spirit is difficult for other gardens to have the innate conditions at the same time, and Yanshan Garden, as the noumenon of the garden, as the whole has these innate conditions of the core of Confucian aesthetic thoughts, generating the multidimensional value of “goodness and beauty”. People enter the Yanshan Garden, the body and mind inhabit the sound of nature in the home, in the green life can realize the Chinese style of the path of beauty. From the perspective of its scale, shape and landscape ecology, Yanshan Garden is the representative of Lingnan garden, showing the ideal of living in the home of nature. To become the home of nature is the highest realm of garden, the highest criterion of garden structure, and the profound reason why Yanshan Garden is renowned as “the first garden in Lingnan”.

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Potter, Nancy Nyquist. « In the Spirit of Giving Uptake ». Philosophy, Psychiatry, & ; Psychology 10, n^o 1 (2003) : 33–35. http://dx.doi.org/10.1353/ppp.2003.0080.

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Gezon, Lisa L. « Of Shrimps and Spirit Possession:Toward a Political Ecology of Resource Management in Northern Madagascar ». American Anthropologist 101, n^o 1 (mars 1999) : 58–67. http://dx.doi.org/10.1525/aa.1999.101.1.58.

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Becerra-Lucio, Patricia Alejandra, Elia Diego-García, Karina Guillén-Navarro et Yuri Jorge Peña-Ramírez. « Unveiling the Microbial Ecology behind Mezcal : A Spirit Drink with a Growing Global Demand ». Fermentation 8, n^o 11 (21 novembre 2022) : 662. http://dx.doi.org/10.3390/fermentation8110662.

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The advent of omics has expanded our knowledge of microbial ecology behind Mezcal, a fermented spirit made from the juices of cooked Agave plants (Agave spp., Asparagaceae). Mezcal has been produced in Mexico for over 200 years, however, has been in high demand since its discovery by international markets in the last decade. Mezcal is appreciated for its diverse and complex sensory profile, which is tied to the geographic and environmental diversity of the different Mezcal-producing regions. This regional typicity is brought about by spontaneous fermentation consortia that act in loosely controlled artisanal fermentation processes. Previous works have mainly concentrated on microorganisms involved in the biosynthesis of alcohol and other volatile compounds, or from a different perspective, on culturable microorganisms (mainly yeasts) influencing the taste profile. Attention has been aimed at the richness of microbial populations in point events or under laboratory conditions, which leaves much of the biological richness out of account. Omics techniques have become powerful tools for characterizing the composition of autochthonous fermentation microbiota, regional or endemic features, and ecological processes that determine the dynamics of Mezcal fermentation. The analyses of genetic material, proteins, and metabolites allow disentangling the biological complexity of Mezcal production. This review presents the reader with an up-to-date overview of publications that discuss microbial communities in Mezcal fermentation, metabolic pathways regulated by microbial interactions, and the application of omics to characterize the spontaneous fermenting microbiota conformation and dynamics considering the subjacent ecological processes.

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Lee, Jeong-hwa. « A Study on Yongam(龍巖) Park woon(朴雲)’s Jeung-si(贈詩) ». Institute of Korean Cultural Studies Yeungnam University 84 (31 août 2023) : 337–57. http://dx.doi.org/10.15186/ikc.2023.8.31.11.

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Because Yongam devoted himself to studying the heart, his outstanding personality always shone even when he lived in the world. Even though Yongam was eight years older than Toegye, he responded with a good heart. There were not a few parts where Yongam and Toegye agreed with each other in heart. In order to cultivate the virtue of the mind, what scholars have to do is concentrate their minds, s tudy Neo-Confucianism diligently, and practice it well in daily life. He tried to match knowledge and behavior in everyday life, and did not forget what he had learned and put his efforts into practice for the rest of his life. The realm of learning that Yongam pursued begins with self-realization. The study of lava can stabilize the mind, and the emotions can be well controlled with a good heart. Jeung-si(贈詩) is like a gift to his true friends. It has the same meaning as a gift from the heart to friends whose philosophies of life match. Therefore, through his Jeung-si(贈詩), one can confirm the character of a sympathetic scholar. Yongam is 20 years older than Guam, but they both share a great respect for their great teachers. Jeung-si(贈詩) is characterized by the fact that the state of enlightenment and his will toward enlightenment appear. The enlightened person's spirit of vision is a mind freed from distracting thoughts from worldly life. His hope is a mind that is in harmony with nature as distracted thoughts disappear. To Yongam, the natural landscape is a space of awakening to remove distracting thoughts. His poetic spirit, which is related to the scholar's spirit, is also in line with that of his teacher, Toegye. He did not change his love for learning, and he was not bound by fame or fortune throughout his life. His spirit of integrity was well passed down to his descendants, and this is well shown in Yongam's poetry. He continued the family tradition based on the spirit of a noble scholar. The academic spirit of Yongam, who completed the life of a true scholar, will not disappear and will be inherited forever.

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Danardono, Donny. « Tension between Private and Public Sphere in Saving Ecology : State, Companies and Indigenous Women ». Jurnal Perempuan 19, n^o 1 (1 février 2014) : 29–36. http://dx.doi.org/10.34309/jp.v19i1.86.

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This paper examines the tension between private and public sphere in deciding women’s role against ecological crisis. State, companies, traditional tribe-based women alliance, village women have their own perception and definition in projecting to save the ecology. Private sphere is where women construct their identity, transmitted ecological spirit to their children, according their phantasy of beauty and fashion based on ecological-friendly product, etc. Public sphere is where women campaign explicitly against company that destroy their environment as form of ecological and gender injustice. The urge to protect the ecology, for women, means the dealing of the tension between domestic and public spheres.

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Kissiya, Efilina, et Gábor Biczó. « LUANG ISLAND : COASTAL ECOLOGY SYSTEM IN OUTERMOST SMALL ISLANDS (ESCAOSD), MALUKU-INDONESIA ». Különleges Bánásmód - Interdiszciplináris folyóirat 9, n^o 1 (31 mars 2023) : 37–55. http://dx.doi.org/10.18458/kb.2023.1.37.

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Coastal communities and their ecology are inseparable units, connected to one another. The Luang Island community is one of the coastal communities on the outermost islands in Indonesia-Maluku Province-Southwest Maluku Regency. Understanding the ecological system of the people of Luang Island is inseparable from how they live their daily lives, which then accumulates into knowledge, habits as well as patterns to regulate their life order through a long historical process of interaction with nature. This knowledge and habits depend on the geographical environment in which they live, in other words, the natural environment also influences the way they act and think. This pattern then plays a role in realizing the harmonization of their lives, to create unique social and cultural conditions which then become their spirit. This spirit can be seen in their daily lives. This study uses ethnographic research with an ecological anthropological approach. Data was collected through literature study techniques, interviews, FGDs, and participatory observation. The data analysis technique used in this research is ethnoecology. The results of this study indicate that the influence between community relations and nature on Luang Island is reflected in the use of everyday language in communication, the ability to express sea areas based on local knowledge, and presenting natural elements into the social culture of the people of Luang Island. The results of this study are useful for ecological studies in the outermost small islands in Indonesia and as a comparison among the forty-eight archipelagic countries in the world, both tropical and non-tropical.

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McGregor, Sue L. T. « Home Ecology to Home Economics and Beyond : Ellen Swallow Richards' Disciplinary Contributions ». Journal of Family & ; Consumer Sciences 112, n^o 2 (1 juin 2020) : 28–39. http://dx.doi.org/10.14307/jfcs112.2.28.

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In the spirit of the 110th anniversary of the American Association for Family & Consumer Sciences (AAFCS), which was celebrated in 2019, this paper traces Ellen Swallow Richards' lasting contributions to the discipline and profession, focusing on the years leading up to its formation in 1909. Within a span of approximately 15 years, she conceived six new disciplines or names for the same: oekology, home ecology, ecology, human ecology, and euthenics, culminating in home economics, which is now called family and consumer sciences. Always, her intent, couched in the disruptive change and prevailing ideologies of the Industrial Revolution, was the control or modification of the home environment using scientific knowledge to secure health, safety and sanitation (hygiene), and efficiency for the betterment of society. Serendipitously tracing her visionary journey proved a fitting way to celebrate 111 years of always moving forward.

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Schlesinger, Eugene R. « A Trinitarian Basis for a “Theological Ecology” in Light of Laudato Si’ ». Theological Studies 79, n^o 2 (29 mai 2018) : 339–55. http://dx.doi.org/10.1177/0040563918766699.

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This article responds to Pope Francis’s call in Laudato Si’ for an ecological expansion of mission and seeks to provide it with theological support. This support comes by way of a trinitarian rendition of the missiological concept missio Dei. Drawing from Thomas Aquinas and Bernard Lonergan’s accounts of the trinitarian missions, it articulates a theological ecology (as opposed to an ecological theology), in which the traditional doctrine of God is the controlling motif. Through the missions of the Son and Holy Spirit, God transforms the moral-intellectual-volitional comportment of humanity and recruits them into a shared mission of environmental concern.

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Bugallo Finnemann, Alicia Irene. « From South to North and Vice Versa ». Worldviews 21, n^o 3 (2017) : 276–89. http://dx.doi.org/10.1163/15685357-02103006.

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This article focuses on different aspects of the reception and development of Deep Ecology in Argentina, with special mention to its presence in some expressions of the counterculture in the 1980s. A local academic interest on environmental ethics and deep ecology is also referred, considering diverse publications and degree theses of Argentine philosophers. The article further highlights some Naessian spirit in philosopher’s training, especially when it is linked to field environmental philosophy and experimental environmental philosophy study cases. Finally, attention is focused on the contributions of Naess’ deep-ecological hermeneutical thought as his great legacy for today, when facing the dawn of the Anthropocene.

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Leonhardt, Brooklyn. « Ancestral Lands and Genders ». Radical Philosophy Review 26, n^o 1 (2023) : 21–40. http://dx.doi.org/10.5840/radphilrev202359134.

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The revitalization of Indigenous ways of knowing and being with land is central to addressing the devastating impacts of climate change. This article contributes to growing research in Indigenous Climate Change Studies by focusing on connections between ecology, sexuality, and gender. To track the histories of gendered violence for Two Spirit peoples is to also follow the marked wounds of land dispossession, excavation, and exploitation. Conversely, Two Spirit futures are deeply imbricated in not only surviving but also flourishing among post-apocalyptic conditions. Through socio-linguistic analyses of western animacy hierarchies and a historical analysis of colonial fables which casted the racialized-gendered other as monstrous, this article critiques popularized end-of-the-world discourses on climate change narratives. Alternatively, the article concludes by offering a reading of Indigiqueer speculative science fiction, gleaning methods of not only survival and resistance but also resilience amongst post-apocalyptic conditions. Ultimately, this paper argues that the revitalization of Indigenous genders is in-part linked to the present revitalization and protection of ecological life-worlds, centering Two Spirit knowledge at what settlers may fear to be “the end of the world.”

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Huang, Hao, et Joti Rockwell. « Nature and the Spirit : Tri Hita Karana, Sacred Artistic Practices, and Musical Ecology in Bali ». EnviroLab Asia 3, n^o 2 (2019) : 1–27. http://dx.doi.org/10.5642/envirolabasia.20190302.02.

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Fordham, Derek. « The spirit of Gino Watkins, 1993 ». Polar Record 30, n^o 174 (juillet 1994) : 223. http://dx.doi.org/10.1017/s003224740002430x.

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Fordham, Derek. « The spirit of Gino Watkins, 1994 ». Polar Record 31, n^o 179 (octobre 1995) : 430. http://dx.doi.org/10.1017/s0032247400027431.

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Dejun, Yin, Zhang Min, Liu Huiyu, Xiang Siyuan, Yang Wu et Yang Mingxing. « Ecology of Yuqing County Carbon Sink Calculation and Ecosystem Protection Measures ». Applied Science and Innovative Research 7, n^o 2 (2 mai 2023) : p84. http://dx.doi.org/10.22158/asir.v7n2p84.

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Based on the remote sensing statistical data of land use of terrestrial ecosystems in Yuqing County, this paper calculates the amount of carbon sinks in the county according to the existing carbon sink carbon density index, compares the amount of different types of carbon sinks, and analyzes their respective carbon sink potential. The results show that the forest carbon sink is the largest, about 2.2 million tons, accounting for 75% of the total carbon sink in the county, showing the great potential of forest vegetation to absorb CO2 through photosynthesis, followed by the carbon sink produced by dry land (cultivated land), about 400,000 tons, accounting for 13% of the total carbon sink in the county; Although the amount of wetland aquatic carbon sink is small, its carbon density is very large, and it has the advantages of short renewal time and fast carbon sink, so it has great potential and can be artificially regulated to increase carbon sink. Based on the above research and analysis, combined with the spirit of the national carbon peak and carbon neutral policy and the natural law of ecosystem development, three measures to protect and increase carbon sinks in terrestrial ecosystems were put forward: (1) continuing to carry out forestry planting and do a good job in forestry protection; (2) stabilizing the surface water area and developing aquatic carbon sinks; (3) Establish a long-term monitoring system to ensure the contribution of carbon sinks, provide support for the protection of ecosystem and the development of carbon sink potential in Yuqing County from two aspects of science and management, and compare the amount of different types of carbon sinks, and analyze their carbon sink potential. On this basis, combined with the spirit of the national carbon peak and carbon neutral policy and the natural law of ecosystem development, three kinds of terrestrial ecosystem carbon sink protection and increase wording were put forward accordingly, which provided support for ecosystem protection and carbon sink potential development in Yuqing County from two aspects of science and management.

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Petrovskii, Sergei, et Natalia Petrovskaya. « Computational ecology as an emerging science ». Interface Focus 2, n^o 2 (5 janvier 2012) : 241–54. http://dx.doi.org/10.1098/rsfs.2011.0083.

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It has long been recognized that numerical modelling and computer simulations can be used as a powerful research tool to understand, and sometimes to predict, the tendencies and peculiarities in the dynamics of populations and ecosystems. It has been, however, much less appreciated that the context of modelling and simulations in ecology is essentially different from those that normally exist in other natural sciences. In our paper, we review the computational challenges arising in modern ecology in the spirit of computational mathematics, i.e. with our main focus on the choice and use of adequate numerical methods. Somewhat paradoxically, the complexity of ecological problems does not always require the use of complex computational methods. This paradox, however, can be easily resolved if we recall that application of sophisticated computational methods usually requires clear and unambiguous mathematical problem statement as well as clearly defined benchmark information for model validation. At the same time, many ecological problems still do not have mathematically accurate and unambiguous description, and available field data are often very noisy, and hence it can be hard to understand how the results of computations should be interpreted from the ecological viewpoint. In this scientific context, computational ecology has to deal with a new paradigm: conventional issues of numerical modelling such as convergence and stability become less important than the qualitative analysis that can be provided with the help of computational techniques. We discuss this paradigm by considering computational challenges arising in several specific ecological applications.

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Coggins, Chris. « Sacred Watersheds and the Fate of the Village Body Politic in Tibetan and Han Communities Under China’s Ecological Civilization ». Religions 10, n^o 11 (29 octobre 2019) : 600. http://dx.doi.org/10.3390/rel10110600.

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The “spirit” in spiritual ecology is an active political force deserving sustained scholarly analysis and public recognition. This article reports on 15 years of field research on “animate landscapes,” associated with gods and spirits in Tibetan communities, and “vital landscapes” associated with fengshui in Han Villages. Despite a century of dramatic sociopolitical change across rural areas in the People’s Republic of China, many villages maintain significant geo-phenomenological connections between body, mind, and land, comprising a body politic maintained through ritual cycles and dwelling practices that uphold the sanctity and integrity of vital watersheds. Comparative analysis of Han and Tibetan spiritual ecologies reveals that cosmological landscapes comprise the armature of relational ontologies grounding and informing everyday life, livelihood, and power relations. As dynamic, emergent, and flexible systems of socio-ecological adaptation that both shape and are shaped by regional and transnational media, they play significant roles in policy initiatives associated with Ecological Civilization and hold potential for broadening the horizons of Anthropocene scholarship, socio-ecological activism, and meaningful settlement in a profoundly unsettled world.

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Castro, Gonzalo. « Hope from the Vice-President Earth in the Balance : Ecology and the Human Spirit Al Gore ». BioScience 43, n^o 5 (mai 1993) : 341–42. http://dx.doi.org/10.2307/1312068.

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Currey, Bruce. « Leadership in Agricultural Research and Extension ». Outlook on Agriculture 21, n^o 3 (septembre 1992) : 197–202. http://dx.doi.org/10.1177/003072709202100308.

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Alexander Solzhenitsyn suggested that legalistic relationships create an atmosphere of spiritual mediocrity that paralyses men's noblest spirits. In this paper, I begin the search to break out of the traditional package of legalistic management approaches applied to agricultural research and extension in the 1970's and 1980's. I have reflected upon the experience of different leaders in various agricultural systems of the developing world. Now I would like to posit nine qualities associated with creative leadership. I hope that they provide useful ‘lightning rods’ both for donors and for leaders with spirit in the newly emerging democracies as we enter the 21st century.

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He, Yanfeng, Chie-Peng Chen, Rung-Jiun Chou, Haifeng Luo et Jing-Shoung Hou. « Exploring the Transformation in the ‘Spirit of Place’ by Considering the Changed and Unchanged Defensive Spaces of Settlements : A Case Study of the Wugoushui Hakka Settlement ». Land 10, n^o 5 (5 mai 2021) : 490. http://dx.doi.org/10.3390/land10050490.

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Over generations, economic development has accelerated traditional settlements in Taiwan while losing traditional culture. In Hakka villages, this is manifested in the changes in defensive spaces, the ‘spirit of place,’ and land use. Although some progress has been made through research into related issues, a correlated view has been missing. To explore the connection between the ‘spirit of place’ and defensive spaces in Wugoushui, a traditional representative settlement in Taiwan, this paper probes three questions: What are the changes in defensive spaces? What are the changes in the spirit of place? What are the connections between them? Taking the sixteen criteria of secure defensive space as the theoretical foundation, through more than a year of structured observations and in-depth interviews with ten representative residents, and based on context analysis and site analysis of the information collected, this paper has concluded that, although the actual functionality of Wugoushui settlement’s spiritual, behavioural, and physical defences have disappeared, cultural characteristics related to the settlement traditions, including religious beliefs, trust, sense of belonging, street network, nodes, institutions, territory, and social networks, constitute a concrete manifestation of the defensive space and the spirit of place as of today. This research contributes to developing a theory of the relevance of the spirit of place to the defensive space of settlements from a sustainability perspective and improving the cultural preservation and land management of traditional settlements.

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Liu, Yanlong, Xuan Liang, Rong Yu et Jie Li. « Research on the Regeneration Status and Development Mode of the Landscape of the Third Tier Construction Industry Sites in China under the Background of Urban Renewal ». Tobacco Regulatory Science 7, n^o 5 (30 septembre 2021) : 1189–202. http://dx.doi.org/10.18001/trs.7.5.36.

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Industrial sites are brownfields left in the process of urban development, which were originally considered as the burden of the city. However, in today’s lack of land resources, industrial sites have become valuable assets of the city. Further excavation and effective use of them is one of the important ways to alleviate the tension of urban land use. The strategy of ecological reconstruction and sustainable design in the landscape of industrial sites is mainly reflected in the minimal intervention in the natural ecology of the site, the use of renewable materials and resources, the retention of native plants, human history and site memory. It makes the ecology of urban industrial site landscape more balanced, enhances the uniqueness and experience of urban industrial site landscape, meets the spiritual and physiological needs of people in the city, and realizes the sharing of industrial site landscape to the public’s natural ecology, land, industrial spirit, history and humanity.

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Mauri, Mònica Martínez. « Guna Concepts Of Consciousness, Soul, and Spirit ». Journal of Consciousness Studies 30, n^o 5 (1 juin 2023) : 123–36. http://dx.doi.org/10.53765/20512201.30.5.123.

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Based on ethnographic evidence collected over the last two decades in Gunayala Comarca (autonomous territory), Panama, this article explores understandings of human consciousness from the perspective of the Guna people. After a brief account of the linguistic, historical, and political context, it continues with a presentation of the notions of burba, niga, and gurgin, which are used to refer to notions of soul, spirit, and consciousness. After translating these words and describing their particularities, I show the extent to which these notions, with roots in knowledge passed down from generation to generation, or revealed through dreams or visions, make it possible to understand the conception of the human being in relation with other non-human beings. Finally, the article seeks to open up a discussion with works produced over the last few decades by philosophers, psychologists, and neurologists, and to respond from the Guna standpoint to some of the questions that have recently been raised in these fields.

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