Muhalli mai zurfi
 Muhalli mai zurfi | |
|---|---|
 | |
| Bayanai | |
| Ƙaramin ɓangare na | falsafa |
Ilimin Muhalli mai zurfi Falsafar muhalli ce wacce ke inganta darajar dukkan halittu masu rai ba tare da la'akari da amfanin da suke amfani da shi ga bukatun ɗan adam ba, kuma tana jayayya cewa ya kamata a sake fasalin al'ummomin ɗan adam na zamani daidai da irin waɗannan ra'ayoyin.
Masana ilimin muhalli masu zurfi suna jayayya cewa duniyar halitta tana da alaƙa mai rikitarwa inda kasancewar kwayoyin halitta ya dogara da kasancewar wasu a cikin yanayin halittu. Suna jayayya cewa tsangwama ta mutum ba tare da ko lalacewar duniyar halitta ba yana haifar da barazana ba kawai ga mutane ba, amma ga dukkan kwayoyin da suka hada da tsari na halitta.
Babban ka'idar ilimin muhalli mai zurfi shine imani cewa ya kamata a girmama yanayin rayuwa gaba ɗaya kuma a ɗauka a matsayin yana da wasu hakkoki na ɗabi'a da na shari'a don rayuwa da bunƙasa, ba tare da la'akari da fa'idodi na kayan aiki don amfanin ɗan adam ba. Sau da yawa ana tsara ilimin muhalli mai zurfi dangane da ra'ayin zamantakewar jama'a: yana gane al'ummomi daban-daban na rayuwa a Duniya waɗanda aka hada su ba kawai ta hanyar abubuwan halittu ba har ma, inda ya dace, ta hanyar dangantakar ɗabi'a, wato, kimanta wasu halittu a matsayin fiye da kawai albarkatu. An bayyana shi a matsayin "mai zurfi" saboda ana ɗaukarsa a matsayin mai zurfi a cikin gaskiyar dangantakar bil'adama da duniyar halitta, yana zuwa ga ƙaddamarwa mai zurfi ta falsafa fiye da waɗanda ke cikin muhalli.[1] Wannan motsi ba ya biyan kuɗi ga muhalli na anthropocentric (wanda ke damuwa da kiyaye muhalli kawai don amfani da shi da kuma dalilai na ɗan adam), tunda zurfin ilimin muhalli ya dogara ne akan wasu ra'ayoyin falsafa. Ilimin muhalli mai zurfi yana ɗaukar cikakken ra'ayi game da duniya da mutane ke zaune a ciki kuma yana neman yin amfani da fahimtar cewa sassa daban-daban na tsarin halittu (ciki har da mutane) suna aiki gaba ɗaya. Falsafar tana magana ne game da ka'idojin ka'idoji daban-daban na muhalli da ƙungiyoyin kore kuma tana ba da shawarar tsarin ka'idocin muhalli wanda ke ba da shawarar kiyaye jeji, manufofi marasa tilastawa da ke ƙarfafa Raguwar yawan mutane, animism da rayuwa mai sauƙi.
Asalin da tarihi
[gyara sashe | gyara masomin]A cikin asalinsa na asali na 1973 mai zurfi, Arne Næss ya bayyana cewa masu ilimin muhalli ne suka yi wahayi zuwa gare shi waɗanda ke nazarin yanayin halittu a duk faɗin duniya.[2] Næss ya kuma bayyana a fili cewa ya ji ainihin motsi ga 'yanci' na ruhaniya ne da fahimta. 'Maganarku ta fito ne daga cikakken ra'ayinka ko ra'ayoyinku na falsafa, na addini,' in ji, lokacin da kake aiki don goyon bayan yanayi mai 'yanci, kana aiki don wani abu a cikin kanka, cewa ... yana buƙatar canje-canje. Don haka ana motsa ku daga abin da na kira 'mafi zurfi'.
A cikin wata kasida ta 2014, [3] masanin muhalli George Sessions ya gano mutane uku masu aiki a cikin shekarun 1960 waɗanda ya ɗauka tushen motsi: marubuciya kuma mai kiyaye muhalli Rachel Carson, masanin mujalli David Brower, da masanin halitta Paul R. Ehrlich. Sessions ya ɗauki bugawa na littafin Carson na 1962 mai suna Silent Spring a matsayin farkon motsi mai zurfi na muhalli na zamani.[3] Næss kuma ta dauki Carson a matsayin wanda ya kirkiro motsi, yana mai cewa "Eureka, na same shi" bayan ya sadu da rubuce-rubucenta.
Wani abin da ya faru a cikin shekarun 1960 wanda aka ba da shawarar a matsayin tushe ga motsi shine hotunan Duniya da ke iyo a sararin samaniya da 'yan saman jannati na Apollo suka ɗauka.[4]
Ka'idoji
[gyara sashe | gyara masomin]Ilimin muhalli mai zurfi yana ba da shawarar rungumar ra'ayoyin muhalli da ka'idojin muhalli (watau, shawarwari game da yadda ya kamata mutane su danganta da yanayi). Har ila yau, ƙungiya ce ta zamantakewa da ta dogara da hangen nesa na duniya.[1] Masana ilimin muhalli masu zurfi suna riƙe da cewa tsira daga kowane bangare ya dogara da jin daɗin duka, kuma suna sukar labarin mafi girman ɗan adam, wanda suke cewa ba alama ce ta yawancin al'adu ba a duk lokacin juyin halitta na ɗan adam.[4] Ilimin muhalli mai zurfi yana gabatar da ra'ayi na muhalli (duniya-tsakiya), maimakon ra'ayi mai zurfi (mutane-tsakiya) wanda masana falsafa na Haskakawa, kamar Newton, Bacon, da Descartes suka haɓaka a cikin sabon tsari. Masu goyon bayan ilimin muhalli mai zurfi suna adawa da labarin cewa mutum ya rabu da yanayi, yana kula da yanayi, ko kuma mai kula da yanayi ne, ko kuma cewa yanayi ya wanzu a matsayin hanya da za a yi amfani da ita kyauta.[5] Sun ambaci gaskiyar cewa 'yan asalin ƙasar ba su yi amfani da mahallinsu ba kuma sun riƙe al'umma mai ɗorewa na dubban shekaru, a matsayin shaida cewa al'ummomin ɗan adam ba lallai bane su lalace ta hanyar halitta. Sun yi imanin cewa dole ne a maye gurbin tsarin jari-hujja na yanzu - kamar yadda Næss ya nuna, wannan ya haɗa da fiye da kawar da jari-hulamu da kuma manufar ci gaba tattalin arziki, ko 'ci gaba', wanda ke da haɗari ga biosphere. 'Muna buƙatar canje-canje a cikin al'umma kamar yadda dalili da motsin rai ke tallafa wa juna,' in ji shi. '... ba kawai canji a cikin tsarin fasaha da tattalin arziki ba, amma canjin da ya shafi dukkan muhimman al'ummomin masana'antu. Wannan shi ne abin da nake nufi ta hanyar canjin 'tsarin'.
Masana ilimin muhalli masu zurfi sun yi imanin cewa lalacewar tsarin halitta da aka ci gaba tun lokacin juyin juya halin masana'antu yanzu yana barazanar rushewar zamantakewa da yiwuwar halaka mutane, kuma suna ƙoƙari su kawo irin canje-canjen akida, tattalin arziki da fasaha da Næss ya ambata. Ilimin ilimin muhalli mai zurfi ya yi iƙirarin cewa yanayin halittu na iya shawo kan lalacewa ne kawai a cikin wasu sigogi, kuma yana jayayya cewa wayewa tana barazana ga bambancin halittu na Duniya. Masana ilimin muhalli masu zurfi sun ba da shawarar cewa dole ne a rage yawan mutane sosai, amma suna ba da shawarar raguwar yawan jama'a a hankali maimakon duk wani mafita na apocalyptic : 88 A cikin wata hira ta 1982, Arne Næss ya yi sharhi cewa yawan mutanen duniya miliyan 100 (0.1 biliyan) zai zama abin sha'awa. [6] Koyaya, wasu sun yi jayayya cewa yawan jama'a biliyan 1 - 2 zai dace da zurfin ra'ayi na muhalli.[7] Ilimin muhalli mai zurfi ya guje wa siyasar hagu na hagu na dama, amma ana kallon shi a matsayin mai tsattsauran ra'ayi ('Deep Green') a cikin adawa da jari-hujja, da kuma goyon bayansa na tsarin muhalli. Ba kamar kiyayewa ba, ilimin muhalli mai zurfi ba ya ba da shawarar kiyayewa na ƙasa, amma a maimakon haka 'rashin tsoma baki' tare da bambancin halitta sai dai don buƙatu masu mahimmanci. A cikin ambaton 'mutane' a matsayin masu alhakin mummunar lalacewar muhalli, masu zurfin ilimin muhalli a zahiri suna nufin 'mutane a cikin wayewa, musamman wayewar masana'antu', suna yarda da gaskiyar cewa yawancin mutane da suka taɓa rayuwa ba su rayu a cikin al'ummomin da ke lalata muhalli ba - mummunar mummunar lalatawar ta ci gaba da yawa a cikin shekaru ɗari da suka gabata.
A cikin 1985, Bill Devall da George Sessions sun taƙaita fahimtar su game da manufar ilimin muhalli mai zurfi tare da maki takwas masu zuwa:
- Jima'in rayuwar ɗan adam da ba ta ɗan adam ba a duniya tana da ƙima ba tare da la'akari da darajarta ga mutane ba.
- Bambancin siffofin rayuwa wani bangare ne na wannan darajar.
- Mutane ba su da ikon rage wannan bambancin sai dai don gamsar da bukatun mutane masu muhimmanci
- Ci gaban rayuwar ɗan adam da ba ta ɗan adam ba ya dace da raguwar yawan jama'a.
- Mutane sun tsoma baki da yanayi zuwa matakin da ya fi dacewa, kuma tsoma baki yana kara muni.
- Dole ne a canza manufofi, yana shafar tsarin tattalin arziki, fasaha da akidar yanzu.
- Wannan canjin akidar ya kamata ya mayar da hankali kan godiya ga ingancin rayuwa maimakon bin tsarin rayuwa mai girma.
- Duk wadanda suka yarda da ka'idodin da ke sama suna da wajibai don aiwatar da su.
Ci gaba
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Kalmomin "Deep Ecology" sun fara bayyana a cikin wata kasida ta 1973 ta masanin falsafar Norway Arne Næss . [2] Næss ya yi magana game da "biospherical egalitarianism-in principle", wanda ya bayyana shi ne "a bayyane bayyane kuma bayyane darajar axiom. Ƙuntataccen ta ga mutane shine ... anthropocentrism tare da mummunar tasiri a kan ingancin rayuwar mutane da kansu... Yunkurin yin watsi da dogaro da muhalli-ba ya ba da gudummawa ga nisantar mutum daga kansa. [2] Næss ya kara da cewa daga zurfin ra'ayi na muhalli "yancin dukkan nau'o'in rayuwa ba shi da rai ba zai iya ƙididdigewa fiye da wannan nau'in rayuwa da kowane nau'in rai ba.
Tushen
[gyara sashe | gyara masomin]Ilimin muhalli mai zurfi falsafar muhalli ce da aka samo daga ka'idodin ka'idoji na fahimta. Ba ta da'awar cewa kimiyya ce, kodayake ta dogara ne gabaɗaya akan sabon kimiyyar lissafi, wanda, a farkon karni na 20, ya lalata tsarin ragewa da ra'ayin ma'ana, yana nuna cewa mutane wani ɓangare ne na yanayi; wannan ra'ayi ne na yau da kullun da mutane na farko ke riƙewa. Devall da Sessions, duk da haka, sun lura cewa aikin masana kimiyyar muhalli da yawa ya karfafa karɓar "sanin muhalli", suna ambaton ra'ayin mai kula da muhalli Aldo Leopold cewa irin wannan sani "ya canza rawar Homo sapiens daga mai cin nasara na al'ummar ƙasa zuwa memba mai sauƙi da kuma ɗan ƙasa na shi. " Ko da yake wasu masu sukar muhalli mai zurfi sun dogara ne akan ra'ayin da ba a yarda da shi ba, masu ilimin muhalli masu zurfi ba su yi irin wannan da'awar ba. Ba sa jayayya da ka'idar cewa al'adun ɗan adam na iya samun sakamako mai kyau a kan ƙasa, kawai ra'ayin kula da yanayi, ko girman ɗan adam, wanda shine babban ginshiƙi na tsarin masana'antu. Ka'idodin ilimin muhalli mai zurfi sun bayyana cewa mutane ba su da damar tsoma baki da bambancin halitta sai dai don buƙatu masu mahimmanci: bambancin tsakanin "mai mahimmanci" da "sauran buƙatu" ba za a iya zana shi daidai ba. Masana ilimin muhalli masu zurfi sun ƙi duk wani samfurin inji ko kwamfuta na yanayi, kuma suna ganin Duniya a matsayin mai rai, wanda ya kamata a bi da shi kuma a fahimta daidai.
Abubuwa
[gyara sashe | gyara masomin]Ilimi na muhalli
[gyara sashe | gyara masomin]A cikin shekara ta 2010, Richard Kahn ya inganta motsi na ecopedagogy, yana ba da shawarar yin amfani da gwagwarmayar muhalli mai zurfi a matsayin ƙa'idar ilimi don koya wa ɗalibai su tallafa wa "dimokuradiyya ta ƙasa" wanda ke inganta haƙƙin dabbobi, tsire-tsire, fungi, algae da ƙwayoyin cuta. Masanin ilimin halitta Dokta Stephan Harding ya haɓaka manufar "kimiyya cikakke", bisa ka'idodin ilimin muhalli da zurfin ilimin muhallu. Ya bambanta da kimiyyar kayan aiki, kimiyyar ragewa, kimiyya cikakke tana nazarin tsarin halitta a matsayin mai rai. Ya rubuta cewa:
We encourage ... students to use [their] sense of belonging to an intelligent universe (revealed by deep experience), for deeply questioning their fundamental beliefs, and for translating these beliefs into personal decisions, lifestyles and actions. The emphasis on action is important. This is what makes deep ecology a movement as much as a philosophy.[8]
Ruhaniya
[gyara sashe | gyara masomin]Masanin ilimin muhalli mai zurfi kuma masanin kimiyyar lissafi Frijof Capra ya ce '[Deep] ilimin muhallar muhalli da ruhaniya suna da alaƙa da gaske saboda zurfin wayar da kan jama'a game da muhalli shine, a ƙarshe, wayar da kan rai.' [9]
Arne Næss ya yi sharhi cewa aikin Spinoza da Gandhi ne suka yi wahayi zuwa gare shi, dukansu biyu sun kafa dabi'un su bisa tushen jin daɗi da gogewa na addini. Kodayake ya ɗauki ilimin muhalli mai zurfi a matsayin falsafar ruhaniya, ya bayyana cewa ba 'mai bi' ba ne a ma'anar bin kowane takamaiman labarin koyarwar addini. ' ... daidai ne a ce wani lokacin ana kirana ni addini ko ruhaniya, 'ya ce, 'saboda na yi imanin cewa halittu masu rai suna da darajar kansu, kuma akwai mahimman fahimta game da abin da ba daidai ba. '.
Næss ya soki al'adar Yahudanci da Kirista, yana mai cewa "girman kai na gudanarwa ya ƙunshi ra'ayin fifiko wanda ke haifar da tunanin cewa muna wanzu don kula da yanayi kamar matsakanci mai daraja tsakanin Mahalicci da Halitta". Næss ya ci gaba da sukar ra'ayin sake fasalin game da halitta a matsayin dukiya da za a sanya a cikin mafi yawan amfani.
Koyaya, Næss ya kara da cewa yayin da ya ji kalmar 'Allah' ta 'tubo da ra'ayoyin da aka riga aka tsara', ya yarda da ra'ayin Spinoza game da Allah a matsayin 'mai ciki' - 'ƙarfin kirkira guda ɗaya'... 'ko da yaushe ƙirƙirar duniya ta hanyar kasancewa ikon kirkirar halitta a cikin Halitta'. Ya ce, 'ya cire yiwuwar cewa ka'idodin tauhidin Kirista gaskiya ne a wata ma'ana ...'.
Joanna Macy a cikin "Aikin da ke sake haɗa" ya haɗa Falsafar Buddha tare da zurfin ra'ayi na muhalli.
Manazarta
[gyara sashe | gyara masomin]- ↑ 1.0 1.1 Smith, Mick (2014). "Deep Ecology: What is Said and (to be) Done?". The Trumpeter. 30 (2): 141–156. ProQuest 1958537477. Cite error: Invalid
<ref>tag; name "Smith2014" defined multiple times with different content - ↑ 2.0 2.1 2.2 Naess, Arne (January 1973). "The shallow and the deep, long-range ecology movement. A summary". Inquiry. 16 (1–4): 95–100. doi:10.1080/00201747308601682. S2CID 52207763. Cite error: Invalid
<ref>tag; name "Naess1973" defined multiple times with different content - ↑ 3.0 3.1 Sessions, George (2014). "Deep Ecology, New Conservation, and the Anthropocene Worldview". The Trumpeter. 30 (2): 106–114. ProQuest 1958534297.
- ↑ 4.0 4.1 Drengson, Alan; Devall, Bill; Schroll, Mark A. (2011). "The Deep Ecology Movement: Origins, Development, and Future Prospects (Toward a Transpersonal Ecosophy)". International Journal of Transpersonal Studies. 30 (1–2): 101–117. doi:10.24972/ijts.2011.30.1-2.101. Cite error: Invalid
<ref>tag; name "DE Movement" defined multiple times with different content - ↑ Empty citation (help)
- ↑ Bodian, Stephan (1982). "Simple in Means, Rich in Ends - A Conversation with Arne Naess" (PDF).
- ↑ Cite error: Invalid
<ref>tag; no text was provided for refs namedSessions21st - ↑ Cite error: Invalid
<ref>tag; no text was provided for refs namedHarding Holistic Science - ↑ "TOP 25 QUOTES BY FRITJOF CAPRA (of 60)". A-Z Quotes.