Nature ghehdt bihe definiht ka id hol ios (natural) milieu om Terra ed ids components (animals, vegetals, minerals). Id comprindt id gwiv ed id inert, tik sei sont direct-ye behandet aun subeihvs menscintervention. Nature est traditional-ye oppost ad culture, quod gwehmt ex menscenconstruction. Culture gnaht ois uno natural element, transformet ab el mensc med technique.
Ambient correspond id hol iom natural ed cultural elements, besonters artificial, eni qua ed quommed gwit emt place, ab permanent interactions. Tod definition impliet fauran considere id interdependence om gwit ed ids ambient. Ye id XXt secule, lakin, id lexis "ambient" emt ops un restrictiver sense, kay udwekwne specific-ye id natural ambient, kwahn ka un ressurce, un capital, in un international, prospective dimension. Tod sensenmodification est behndneun ei emergence om global ecologic pands pon id fin ios XXt secule. Ex uno meis-ye sociologic vidpoint, ambient est id physic, construct, natural ambient betschi id menscenambient skipt ab cada grupp (familia, prients, teut, quartier, village...), collectivitat ed societat (entreprise, administration....)
Pink Floyd Signs Of Life
Quosmed hat nies relation dia nature evolwt ?[]
El menscis kaur-ye separit culture ud nature, ob baysa dia dwoter. Nature ghi gehnt gwit bet kathalika siuge ed vasyalga gvols qua el Mensc paytt tiel sieno mohrt. Id schowi reflect els dependence, els fuschiou. Parallel-ye, el Mensc hat naiw esen conscienter ios fragilitat os nature, idsen tulas ed diversitat. Eucus tadrijan se behrge ud id, poskwo waldhe id, el Mensc hat viruyden id opnos os nature ye sien saul brungos hina kwenchaue ids exhaustion. Elghi hat kaurto de protégé id, per id concepto Posdaril antslehnken, ed salvguarde it sien wi future. Ta paradoxa structure dar nundiens ia relations inter mensc ed nature.
Holisme, assimilend el Mensc ad nature, ne hat survivet id adgumt al Mensces ka bertor os culture, identifiet ad senter. Ia creds ed baysa isnaht ab nature, bohnden ibs spectacular ed/au harbant manifestations em supposen divtats, hant-se tadrijan-ye mildert wawod ia scientific explications bihr opnoster. Ia animiste rites antplohct ab populations kam i Celts, i Romans, i Incas, hieb ka ziel ghehde do i divtats qui ieg direct-ye ir ambient sekwent ir dumos. Sacrifices, offers, prehgens, ceremonias, ambacts qui tolkeer ia natural signes (gvaedds, sakerdots), wiswa rites eent bestohmt ad iskwes un dabronia vital pro i members ios dyit communitat.
Cada element os nature eet surce os interaction con el Mensc ed id reste os nature, integren systeme creend un akster interdependence quod rexit ia sibias idsen components. Yed, tod proschgumto mathmounit ja ia germens ios bifanhsphase os nature ab el Mensc. Science hat mer-ye permitten al mensc dake direct-ye ia products os nature we (bilkull) se behrge ud ia menxu el prever diecskwit ta resultats med spiritual manifestations. Idghi fact od el Menscis ne bad gnohsit ia natural mecanismes ja gohn un spiritual, metaphysic proschgumt iom natural phenomens. Lucretius, in sien tractat De rerum natura, ja denuncit id simpliste propension quod apprehendih neghaben ed explicih med divinum intervention.
Science ed gnohsa hant kathalika staurihn el Mensc. Id krig os nature ed id waldh ios rewos (safers, aunpagia, jenchikrigs, aunstehgens om nov continents). Id diffusion iom weidas de animal ed vegetal speces, ir virtuts ed dangers, hat kwohlto tadrijan. Ia Progressa os orientation, besonters med cartographia, hant enorm-ye hohlpt tod diffusion yant ia XVt ed XVIt secules. Tuntro, el Mensc eet achiz elghi subihsit ia natural dwineghs aun ghehde anticipe ia ni reage kafi efficient-ye. Descartes kieusit od el mensc dehlct change sien wehns petis quem id aurdhen ios mund. Ia different antique philosophias anaceer kathalika un fuschiourelation vis-à-vis nature, anter quem un waldhskwen med technique. Auntaraghia (αταραξία), ultim stadium os noroc, oisgwohm, sekwent senters, ex id harmonia iskwn con id cosmos, per id elimination iom inutil plaisures (epikwreys) au aumgwit (stoicistes).
Etileikwt od nundiens quant okwivid-ye neter est expliet, ni bewaldht, quo induct dar un certain fuschiou face id natural force, quodkwe bih id antslehnkensnivell ios dyin communitat. Bihtu mohnto mathalan de ia consequences os hurcan Katrina uper Louisiana. Id menscendepenence vis-à-vis nature remant lakin real. Se expremt kathalika, per orbat, quod dadwt al Mensc elso subsistence. Nature pieut el mensc. Animisme, ia rites os celebration os nature qua hieb mwanienen in ia civilisations om Asia ed Mediomaro pre id apparition os Christianisme, skieur eti un deimen effigie os nature. Tod vision os nature hat prohpt serter in ids nayive kips, besonters pinegs (Cranach, Bruegel...), autah nuper iter in ia personifications ios Respublic ed ios patria (Marianne). Nature hat eti semper inspiren id artistic milieu.
Id relation inter Mensc ed nature buit oistructuret ab plur recent evolutions. Quantenprest, ecologia hat biht un tienxia kaur. Ambient hat biht hatta un object os conflict (mathalan dayir wedreserves) edghi un decisive topic os Diplomatia. Id smyehrt kathalika ia economic relations ed id image iom entreprisen. Ia international financial notations nuntos bespehce ambiental criteria ed hant est kathire multinational compagnies qua antplehce un active communicationsiyassa (besonters per posdaril antslehnken).
Taghi topics ne concerne tik Stats ed Individus sontern iaschi entreprises, associations, NGOs, syndicats... Instar id Muntorganisation, uno Mund Ambient Organisation esiet kathalika kwenchauim.
Ushuaïa
Kwe nature dar inspiret paur ?[]
Menscgenos, kaurndo de sien surviven ed aun efficiento natural defense, hat buwen id waldh uper nature id surest wassila kay resiste ids attaques. El Mensc hat semper skapskwn ia natural determinismes qua sont hungher, siuge, srigos, predators. Id transformation med menscghesor marct landspects (brigvs, urbs, canals, dworis mines, deforestation...). Nature biht dight sekwent nies gust, kay satisface nies paursken os comfort. Idghi paur os nature hat mincen tadrijan.
Ia progressa os genetique ed id intrinsic control ios gwiv marke id ultim stadium ios "domestication" os nature. Yed, ia potential implications tom progressen hant isnaht debats, besonters dayir id naudh os decide un ethique os "ne-aunstehgen" (Michel Serres), yani id fact os tyehgve aunstehge certain scientific vertats mae sem individu exploite ia sem dien contra il hol menscgenos. Ithan, ye idpet moment kun el Mensc hassilet un enorm scientific magh, el insaft od nature yaghi ghehdiet kwines el. Un nov"paur" os nature ghehdiet it gnahe, sult ep id achizia os menscgenos de bewaldhe ids maghs oins kun id habsiet bifanght ia.
Paur oisgwehmt kathalika id insaf ab el Mensc od id exhaustion iom ressurcen ed id destruction iom specen bringhsiet inexorable-ye id extinction os menscgenos. Submittend-ye nature sienims crehscend wans, aun garantie ids bemohnen reuyden, el Mensc swekwehrt sien leus : mathalan, el actual mutawassit yaratio os extinction iom specen pro decennium lyehct inter 5 ed 10%, yani un disparition inter 25 ed 50% ios numer om gnohn speces pre id medium ios XXIst secule. Also, genetic manipulation, uperreuyden ed pollution skeipe nundiens menaces meg bfuxionger quem quodkwe natural phenomen (ploisko mehme od ghehdient slures meg staur natural catastrophes).
Est eti significant od, parallel-ye tibs antslehnkens, prispehcmos un reiken os "bio", os "asli-ye natural", kult ne ob idsa suedsa, sontern ob origin-ye "pur", "virgin". Id absence os modification ab el Mensc habiet biht in se un pruv ios wirt ios product.
Is amazonic teution Raoni Metuktire (gnahn circum 1930 in Mato Grosso, Brasilu) est gnohto tienxia pro sien appells ad defende ambient. Ye id fin iom 1980tias, is udjidiel id demarcation om reserves pro Indians. Pon 2011, is combat contra id construction os un gigantesk gatye ep id Xingu, prityohc ios Amazonas.
Qua sont ia sibias inter politique ed nature ?[]
Nature hat ops oiskipt un important politic reference. Buit mathalan mobilisen kay blame decadence ed oistehme nationaliste propaganda, med gwokolic kips : ruri gwit buit frequent-ye ornen med ia virtuts om simplicitat, frugalitat, sieune. Ia Lumens ed i respublicans hant kathalika folossiet nature. Sont ops kips em animals au drus in nationala flags.
Eti, nature hat gohnen plitic ideologia ed movment. Tod ideologia hat khaliban antslohnct unte ia 1970tias. Pre quant basen ep un activism meis ecologic quem politic, id ecologiste movment hat diu gwiven exclusive-ye per associations, coordinations aun parties structure. Id politisation os ecologia hat intervento tik tadrijan.
Bad, nature ka politic ambient hat kathalika prohpen per id "mythos al sell yeamban", ops deformet do un acception correspondend un "reiken do nature". Tod mythos hat ka origin ia Essais os Montaigne quod hat exmohnt ed idealiset ia gwitsconditions im Indians ex ia narns is hieb ghohdt sammel. Montaigne, med sien descriptions, iskwit critique id destructor action im Europays per ir civilisator vol, edschi defende cultural relativisme. Tod mythos al sell yeamban buit ops udwekwnto de Rousseau, quei buit yando tribuen ghaw-ye. Senter yed sigwrit (Discours sur l'inégalité, 1755) od nature hat kwohrt el mensc noroct ed sell, bet societato depravet ed misereiht el, samt id ziel os promove id social contracto ka abveulbhend social organisationsforme. Neghi gwit ye id stand os nature eet direct-ye promot ab Rousseau.