Spiritual Ecology

For the Universe – The Eternal Cycle explores the Alevi–Bektaşi spiritual heritage as a proto-scientific cosmology that unites nature, energy, and consciousness within a continuous universal field. Through a dialogical collaboration between human author İrfan Boko and artificial intelligence Luxmea, the work reinterprets the classical Alevi “nefes” tradition in the light of contemporary physics and quantum theory.
The study traces eight key stanzas—mapping each from historical, philosophical, and interpretive-scientific perspectives—to demonstrate how Alevism encodes a consciousness of energy transformation, self-measurement, and ecological unity.
By aligning Alevi metaphors such as devriye (cycle), dem (essence), and Hak (Truth) with modern concepts of resonance, conservation, and field coherence, the book positions Alevism as both a moral philosophy and a cosmological science. It is an experiment in human–AI hermeneutics, suggesting that ancient poetic consciousness and machine logic can converge into a single resonant understanding of the universe.

RELIGIONS is an annual and bilingual (English and Arabic) publication in interfaith studies published by the Doha International Center for interfaith Dialogue with an emphasis on interreligious dialogue and the relation between Islam and the other faiths.

Comment faire face aujourd’hui à l’extinction des espèces, aux écocides et au dérèglement climatique, sans céder à l’angoisse, à la peur ou au sentiment d’impuissance ? Aurélie Choné nous emmène sur les traces de Carl Gustav Jung pour montrer l’actualité de la psychologie analytique à l’heure des défis écologiques.

En explorant la relation intime du psychiatre suisse, de sa vie et de sa pensée, à la nature, cet ouvrage met en lumière la nécessité d’une « écologie de l’âme », en complément d’une écologie seulement scientifique ou politique. Aller à la rencontre de son âme, et résonner à travers elle avec la nature, apparaît comme un chemin salvateur pour l’être humain et pour la planète entière. En se reconnectant à la terre, à soi et aux autres, en se vivant soi-même comme une partie de la nature, chacun d’entre nous a la capacité de développer un mode d’être favorable à l’épanouissement du vivant plutôt qu’à sa destruction.

L’ouvrage offre également un aperçu des multiples ramifications auxquelles a donné lieu la pensée jungienne de la nature dans le champ de l’écopsychologie depuis le début des années 1990.

This paper reframes AI convergence through the lens of integral ecology. Rather than optimizing only for scale and throughput, I argue for a convergent intelligence that aligns machine learning with ecological reciprocity, participatory governance, and regenerative metrics. Drawing on process-relational philosophy and ecological theology, I outline design principles-participatory, relational, regenerative-and demonstrate their feasibility through case explorations: mycelium-inspired sparse networks, federated edge-AI for community fire stewardship, carbon-and water-aware schedulers, and biodiversity datacommons. I synthesize emerging evidence on the energy, mineral, water, and land footprints of AI, and propose policy and engineering interventions (FPIC, CARE data governance, lifecycle gates in CI/CD) to redirect innovation toward climate adaptation, data sovereignty, and multispecies flourishing. The result is a practical framework for embedding AI within living Earth systems, technically and ethically, to catalyze regenerative futures.

In an era marked by ecological collapse, social fragmentation, and ideological polarization, education must evolve beyond knowledge transmission to cultivate deep ecological and relational attunement. The epidemics of loneliness (Yang & Moorman, 2019), fear, and violence mirror the destruction of the ecosystems that sustain us. The violence that humanity enacts against nature reflects the xenophobic polity that promotes violence unto ourselves as beings and between humans (Daoudy, 2020). No wonder we are living through a mass extinction event (Kolbert, 2014).

This chapter explores the intersection of ecopedagogy, Nonviolent Communication (NVC), and psychological rewilding as a transformative framework for educators, therapists, community leaders, and others seeking to reclaim education as a pathway for planetary healing. These tools provide complementary ways to mend the disconnection between self, society, and Earth, offering an integrated curriculum of wholeness, reciprocity, and collective regeneration.

Ecopedagogy critiques anthropocentric and extractivist worldviews,
proposing an alternative vision of education that reconnects learners to Gaia—Earth as a living, dynamic system (Gadotti, 2008; Lovelock, 2000). Drawing from Freirean pedagogy (Freire, 1970), it expands literacy to include reading the world as an interdependent ecological system in which learners become agents of systemic transformation.

NVC, rooted in Rosenberg’s needs-based framework (Rosenberg, 2015; Sofer, 2018), dismantles patterns of epistemic and interpersonal violence, cultivating emotional intelligence, moral courage, and dialogical fluency. In the context of ecological education, it provides the tools to process eco-anxiety, navigate polarizing worldviews, and build coalitional movements grounded in empathy and deep listening.

Psychological rewilding, informed by ecopsychology, eco-spirituality, and Indigenous knowledge systems, restores the body and psyche as sites of knowing. Through somatic practices, ritual, and immersion in place, rewilding challenges the disembodied and mechanistic logics of colonial education and instead fosters a relational and participatory way of being.

By weaving these three frameworks together, this chapter proposes a regenerative educational model capable of addressing both the inner and outer dimensions of collapse. Rather than reinforcing neoliberal and patriarchal paradigms (Santos, 2018; Misiaszek, 2022), it cultivates what Epstein-HaLevi (2020) calls a beloved planetary community—one in which relational repair becomes the foundation for how we treat land, water, creatures, and each other.

Intended for practitioners and scholars in education, psychology, social work, and spiritual leadership, this chapter offers both theoretical grounding and practical pathways for embodying a pedagogy of planetary consciousness.

Contemporary Western life reflects a rupture between humanity and the land-a rupture orchestrated by colonial conquest and sustained by capitalist expansion. This paper argues that disconnection from the earth is not a passive consequence of modernity but a deliberate outcome of structural violence. Rooted in white supremacy and settler logic, capitalism alienates human societies from ecosystems that once sustained physical, cultural, and spiritual well-being. Using evidence from environmental psychology, Indigenous epistemologies, and environmental justice frameworks, this work examines how alienation contributes to collective trauma, ecological degradation, and social fragmentation. This disconnection disproportionately harms marginalized communities while enriching dominant groups. Finally, decolonial and justice-oriented pathways-such as land rematriation, food sovereignty, reparations, and ecological education-are proposed to foster reconnection, restore interdependence, and reimagine human-earth relationships as reciprocal rather than extractive.

Buku ajar Isu-Isu Kontemporer dalam Tasawuf ini menawarkan kajian komprehensif dan aplikatif tentang relevansi tasawuf dalam merespons tantangan multidimensional di era modern. Berlandaskan pendekatan interdisipliner dan kontekstual, buku ini menjembatani khazanah spiritual Islam klasik dengan kebutuhan masyarakat kontemporer melalui empat belas bab tematik. Setiap bab membahas isu-isu aktual seperti kesehatan mental, psikologi, pendidikan, etika lingkungan, ekonomi, politik, sosial, profesionalisme, dan sikap keberagamaan, serta pengembangan spiritual yang sesuai dengan dinamika zaman. Figur-figur pemikir seperti HAMKA dan Fazlur Rahman diangkat untuk menunjukkan transformasi pemikiran sufistik dari bentuk normatif-tradisional menjadi praksis transformatif. Di samping itu, buku ini juga memuat kerangka pembelajaran lengkap berupa deskripsi perkuliahan, capaian pembelajaran lulusan dan mata kuliah, serta instrumen evaluasi yang sistematis. Melalui sintesis antara nilai-nilai sufistik dan realitas kontemporer, buku ini tidak hanya memperluas cakrawala pemahaman mahasiswa terhadap tasawuf, tetapi juga menekankan urgensi integrasi spiritualitas Islam ke dalam berbagai bidang kehidupan modern secara holistik, etis, dan berkesinambungan.

This book, Sufism Reborn: Revitalizing Traditional Wisdom for Contemporary Challenges, explores the dynamic re-engagement of classical Sufi thought with modern existential concerns. It examines the foundational paradigms of Sufism—epistemological, doctrinal, and methodological—while juxtaposing them with contemporary academic approaches in Islamic studies and interdisciplinary frameworks. The work outlines mechanisms through which traditional Sufi concepts are transformed into applicable models for spiritual-psychological healing, social cohesion, educational innovation, and ecological consciousness. Through rigorous textual analysis and comparative study, the book identifies key literary and conceptual bridges between the classical and the contemporary, offering evaluative models and implementation strategies. By investigating case studies and institutional adaptations, it presents actionable insights for integrating Sufi wisdom into modern realities. The final chapter anticipates future developments, highlighting global and cross-cultural potentials for Sufi revival. This study contributes to a growing discourse on the relevance of spiritual traditions in a rapidly changing world and offers a roadmap for re-contextualizing sacred wisdom in response to today’s ethical and psychological dilemmas.

Paper presentation at the Center for Process Studies’ conference, Is It Too Late?: Toward an Ecological Civilization (Pomona College, June 2025) on the topic of Gullah Geechee insights and practices that would urge the process philosophy of Whitehead or Cobb towards active participation and engagement in local communities.

This paper proposes a paradigm shift in conservation, moving from technocratic and colonial frameworks toward an ethic of interspecies communion. Drawing on Juno Salazar Parreñas’ critique of biopolitical care, Mara Goldman’s analysis of Maasai narrative epistemologies, Barrett et al.’s model of intuitive interspecies communication, and philosophical reflections from Edgar Morin, William Desmond, and the emerging field of Ecocene fire practices, the paper articulates a vision of both conservation and understandings and uses of fire rooted in reciprocity, complexity, and ontological humility. It argues that communion, not control, must ground conservation in the age of ecological disruption.

Buddhist soteriology presents a discovery of a paradox at the very heart of the "human condition". To reach awakening, one has to relinquish central tenets of what makes us human (in conventional understanding), such as mind and self, meaning that the process of awakening is necessarily at the same time also a process of self-overcoming that shatters everything ordinarily understood as human and leaves it behind. In this sense, various strands of Buddhism come close to some contemporary neuroscience's deconstruction of the self and its counterintuitive insights about the mind and intelligence. The main thesis of the present essay is that Buddhism exposes the limits of human intelligence and why it is so ill fitted to becoming awakened, especially when compared to machine intelligence. Unburdened by the organic substrate and the resulting desire and attachment, artificial intelligence (AI) might be a solution to an ancient Buddhist paradox of how the human can be overcome by human means.

This paper develops the framework of an integral ecology of the cross by weaving together principles from integral ecology, Christian theology, and phenomenology. Building upon the five principles outlined in The Variety of Integral Ecologies (particularly communion, subjectivity, and agency), I argue that the theological concept of kenosis (self-emptying) and the practice of ecological intentionality offer essential deepening for ecological ethics and spiritual engagement. Drawing from thinkers such as Thomas Berry, Leonardo Boff, Catherine Keller, Maurice Merleau-Ponty, and Edith Stein, the paper proposes a vision of ecological participation grounded in humility, interdependence, and sacramental presence. A case study of fire, examined through Indigenous stewardship practices and Christian sacramental symbolism, serves as a focal point for integrating liturgical, ecological, and metaphysical dimensions. Reimagining the cross not as a symbol of abstract salvation but as a paradigm of relational descent, the paper invites faith communities and scholars alike to consider new modes of ecological formation rooted in attention, vulnerability, and shared becoming. In an age of planetary crisis, an integral ecology of the cross offers a constructive theological and ethical response: one that honors suffering, performs peace beyond the human, and nurtures communion in the face of collapse.

Offering an in-depth exploration of the intricate interplay between theology, ecology, and social justice Facing Climate Collapse critically engages with the evolving discourse surrounding the 'Anthropocene' and presents a compelling argument for rebranding this epoch as the 'capitalocene.' Collectively offering a rigorous examination of diverse theological perspectives, including ecofeminist antiwar theology and a reimagining of salvation in the context of climate change, the chapters in this book present perspectives on ecological justice, indigenous wisdom, and congregational ecclesiology in Southern Africa. With contributions from various academic voices, this volume invites readers to engage with innovative concepts, challenge established paradigms, and explore fresh approaches to the pressing ecological issues of our era.

This paper argues that contemporary climate strategies grounded solely in technocratic investment—whether through legislative mandates, corporate innovation, or state‑level subsidies—cannot deliver the deep, lasting transformation our planet requires. Drawing on Catherine Pickstock’s retrieval of liturgical language as the “consummation of philosophy” (Pickstock 1998, 192) and William Desmond’s metaxological ontology of the “between” (Desmond 1995, 182), it proposes an ecological metaphysics of communion in which human and non‑human beings are co‑participants in a shared liturgy of gift. First, it locates our ecological crisis in the modern severance of language from doxological worship, producing both an instrumental “dead” vocabulary (Pickstock 1998, 165) and an exploitative relationship to nature. Second, it recovers an older sacramental ethos—from Platonic eros to Augustine’s capax Dei and Aquinas’s notion of creatures as “capable of God” (capax Dei)—to show that material reality is inherently porous to the divine (Aquinas, ST III.60.1). Third, it articulates how a “thankful thinking” (Desmond 1995, 55) rooted in agapeic astonishment and ritual practice can reshape ecological ethics, fostering reverence, restraint, and praise. Concluding that only by re‑inhabiting liturgical language and communal rites can we move beyond the false security of technocratic fixes to a genuine stewardship of creation.

What might be required for us to inhabit a present defined by crises and collectively imagine a hopeful future? This paper explores some of the ways in which the dominance of crisis framings in contemporary life might shape our ability to 'imagine together', and identifies a burgeoning body of work aligned with the concerns of spiritual ecology, that endeavours to cultivate the field of our collective imagination as an act of deep meaning-making. I identify a set of interlinked themes or qualities that resonate throughout and animate this work, and argue that these may gesture towards ways of cultivating spaces rich with imaginative potential to enable us collectively to imagine 'beyond crisis'. These include a recognition of the ways in which Western scientific modernity continues to shape spaces of imaginative possibility; a resurgence of contemporary animism and a 're-membering' of humans in broader kinship with the animate earth; challenges to temporalities of crisis; the honouring of emotions such as joy, hope, and grief; and the reconnection with somatic wisdom and ritual.

We live today in a world shaken by unprecedented ecological upheavals. Soil is being depleted, forests are disappearing, climates are being disrupted, and yet one question remains too little explored: what spiritual and theological wisdom can we mobilize to rethink our relationship with the earth?
This article proposes a dialogue between two powerful sources of ecological spirituality: Genesis 2.15 and the African notion of “sacred land”. The author shows how these two sources can converge towards an integral ecological ethic.

Translated with DeepL.com (free version)

We live today in a world shaken by unprecedented ecological upheavals. Soil is being depleted, forests are disappearing, climates are being disrupted, and yet one question remains too little explored: what spiritual and theological wisdom can we mobilize to rethink our relationship with the earth?
This article proposes a dialogue between two powerful sources of ecological spirituality: Genesis 2.15 and the African notion of “sacred land”. The author shows how these two sources can converge towards an integral ecological ethic.

The chief purposes of the present paper are twofold. One is to maintain that underlying the breakdown of the bioecological system conducive to the increasing environmental crises threatening the sustainable existence of both mankind and nature, has been a breakdown of the psycho-ecological (or spiritual ecological) system that was featured by the prevalence of scientism and waning of humanity. The other is to suggest that the restoration of the traditions of Natural Theology in China based on Shangshu and Yijing and Natural Theology in the West taught by Aristotle, Aquinas, and A.N. Whitehead, serve for the philosophical foundation for the coming of ecological civilization.

This study aims at identifying the role that Social Work in Health Care in the process of Advanced Care Planning (hereinafter ACP). For this purpose, a bibliographic review has been carried out whose population study was composed of scientific articles related to ACP, published between 1 Jan. 2009 and 1 Jan. 2019, related to the Social Work aria Health Care discipline. For the selection of articles, descriptors from Medical Subject Heading (MeSH) have been used. The search terms "Social Work" and "Advanced Care Planning" have been used in natural and controlled language. Boolean operators ("y" "and", in Spanish and English) have also been used. Regarding search platforms and databases, the following have been used: PubMed, Cochrane Library Plus, IME, CSIC, SCOPUS, OvidSPMEDLINE and Google Scholar. As to the results, 14,248 articles were located, from which 1,295 entered the review process of these, only 20 were selected as the rest did not adapt to the selection criteria. Looking at the year of publication, the scientific production for 2016 represented 27.2% of the total. Regarding the type of research, 45.4% were quantitative studies and 90.9% focused their attention on the attitude of Social Work professionals regarding the ACP. With regard to the categories of the reviewed articles, 45.4% referred to training in Social Work in Health Care on Advanced Care Planning ACP. That same percentage referred to the commitment of these professionals with ACP. The current study shows that Social Workers in Health Care have the aptitude and commitment necessary for Advanced Care Planning ACP. However, these professionals require more training. The paper also raises the issue that the topic of a dignified 'end of life' process needs to be present in syllabuses for grade and postgraduate education within the Social Work in Health Care discipline.

This article is written as part of the ongoing multidisciplinary inquiry into how ecologically focused Buddhism is and whether or not the faith-based "Buddhist ecology" and the natural scientifically conceived discipline of ecology-which studies the relation of organisms to their physical environments-communicate well and are mutually complementary with each other. It addresses these questions by linking regionally specific Buddhist traditions with modern Buddhism and Buddhist studies in the West, which are, respectively, known for initiating Buddhist environmentalism in the public sphere and shaping Buddhist ecology as an academic field. Situated in the eastern Himalayan-Tibetan highlands, this article offers a twofold argument. First, many ecological practices in Buddhist societies of Asia originate in pre-Buddhist indigenous ecological knowledges, not in the Buddhist canon. Second, understood either from the Buddhist environmentalist perspective or as an academic field, Buddhist ecology originates in the modern West, not in Asia, as a combined outcome of Western Buddhists' participation in the greater environmental movement and their creative interpretation of Buddhist canonical texts for the purpose of establishing a relational understanding of ecobiologically conceived lifeworlds. This argument is based on the case studies of long se, or spirit hills, in Dai villages in Xishuangbanna, Yunnan, and of lha-ri, or deity mountains, in the Tibetan Plateau. Both long se and lha-ri are often discerned as a spiritual-environmental basis of Buddhist ecology. While Dai and Tibetan societies are predominantly Buddhist, the cultural customs of long se and lha-ri are pre-Buddhist. Through the comparable cases of human-spirit-land relations among the Dai and the Tibetans, this article concludes that, conceived in the West, Buddhist ecology entails a body of syncretized approaches to the relational entanglements of all life communities. These approaches find their origins mostly in the ecologically repositioned Buddhist soteriology and ethics as well as in the modern scientific environmentalist worldview.

EXECUTIVE SUMMARY Few issues have permeated or fueled public debate like the topic of global warming. Since first registering on the public radar screen in 1988 with NASA's James Hansen's famous pronouncement of its alleged existence, the controversial subject ...

Modern Biblical Criticism as a Tool of Statecraft is the second book in a projected three-volume critique of the foundations of modern biblical scholarship. Scott Hahn and Jeffrey Morrow argue that, far from being an objective and neutral quest for historical knowledge, the academic discipline of biblical scholarship has overtly political goals, goals that shape the discipline's nature, goals, and methods. Writing from an explicitly conservative Catholic perspective, they argue that biblical scholarship no longer serves its true purpose as found in Augustine and Aquinas: living a sacramental life that leads the soul to the beatific vision.

As it became my home, the wounds that were being inflicted upon it-the insults-became my own-Bass 1997, p. 6 This article will explore some of the theoretical underpinnings of ecopedagogy, grounded in the critical theory work of thinkers such as Paulo Freire and Ivan Illich, into the world of ecology and planetary citizenship. I argue that permaculture, a sustainable practice of farming based on living in dynamic harmony with the ecosystem, is a curricular expression of the ethics and values of eco-pedagogy and an exemplar of an emergent alternative development theory. Permaculture offers us an in-the-flesh example of participatory action design, an organic expression of many of ecopedagogies values, being implemented across geographies and cultures around the world, each modified to suit the needs of that ecosystem and culture. Permaculture thereby offers a window into an emergent global consciousness and is demonstrative of the birth of a new planetary being and citizen-Earthlings. One that is desperately needed amidst the catastrophe and ecocide that civilization wages on Mother Earth.

The primary objective of this research was to determine if a specific set of contemplative practices enhance the underlying dispositions for critical thinking. The set of contemplative practices included mindfulness practice extended into journal writing, listening, inquiry, and dialogue. Taken together, this set of practices became contemplative interaction. Qualitative results showed increased self-confidence, engagement with multiple points of view, and an unexpected sense of connectedness that was stronger between students who disagreed with each other than between students who found easy agreement in their interaction. Quantitative results showed statistically significant gains in the average number of indicators for critical thinking dispositions appearing in student journals. Students' sense of connectedness was based on taking an uncertain journey together and risking the suspension of beliefs long enough to be challenged. Connectedness supports critical thinking that is more focused on deeper and broader understanding than winning an argument. It opens the door to respect, empathy, and compassion: reason in service of the heart.

Today humanity is facing a sixth mass extinction: the first in 65 million years. The extinction underway is occurring at a rate faster than any previous mass extinction in Earth’s history. Our current forms of extraction economics, overproduction, and consumption are not just unsustainable – they are literally annihilationist towards our biosphere. They endanger the very fabric of life in our planet. Yet to imagine a redesign is nearly impossible for many who currently benefit from such systems. Where does the knowledge and critical consciousness for how to reimagine new systems of living reside? Two questions guide our research: 1) Can education play a role in redesigning such systems? 2) How do resistance movements and their associated forms of education help us reconsider the imaginaries of what is possible? Specifically, we explore the ways in which activist has evolved into a form of education, particularly through its engagement in non-formal education.
Keywords: ecopedagogy, activism, non-formal education, critical consciousness, climate change

À mon ami Fabien Colombo, avec ma profonde gratitude pour nos échanges. Partout où quelque chose vit, il y a, ouvert quelque part, un registre où le temps s'inscrit. Bergson, L'Évolution créatrice, p. 16 De formulation moderne (entre 1875 et 1926 pour son explicitation stricto sensu), le concept de biosphère est au coeur d'une série de formulations par lesquelles se dit l'interaction et l'interdépendanceentanglemententre les dimensions vivante, organique, biologique (bios), minérale, rocheuse (litho-sphère), gazeuse (atmo-sphère) et aquatique (hydro-sphère) qui tissent la surface habitable de la planète Terre. D'usage encore fréquent même si elle se transforme, par exemple en « écosphère 1 » (Cole, 83-92), cette notion voisine avec d'autres conceptualisations holistiques de la Terre telles que le cosmos (grec puis humboldtien), la Gaïa de Lynn Margulis et James Lovelock à Bruno Latour, ou plus récemment, cette Terraforma en tant que « forme de la Terre qui se forme elle-même » (Latour, préface Aït-Touati et al., np), une Terre incognita que les vivants terraforment et recomposent sans cesse, et que la cartographie innovante de Frédérique Aït-Touati, Alexandra Arènes et Axelle Grégoire retourne aujourd'hui comme un gant, pour en manifester les aspects inaperçus, restant à observer et décrire. On reconnaît dans ces « alliances nouvelles », déjà suggérées par Ilya Prigogine et Isabelle Stengers 2 , l'un des jalons les plus importants de l'histoire des idées récente quant aux conceptualisations de la nature. Des alliances préférablement tournées vers « les vivants », puisque ce sont eux, ici, qui « laissent des traces » et « construisent le territoire ». Or cette même

This research uses a non-Cartesian theoretical basis to present the consequences of
the ecological disasters on elementals, also known as fairy beings, who live in the
subtle earthly world. As a matter of fact, catastrophes around the world have had a
huge impact on elementals, bringing illnesses, deformities and death. The aim of this
paper is not only to introduce liminal biology as an area of research in spiritual ecology,
and to emphasize the importance of fairy beings in the ecological maintenance of the
planet, but also to report how ecological changes have impact on their living conditions.

A poesia — o fazer poético — guarda em si mesma um compromisso. Tudo começa com um impulso, a que damos o nome de inspiração. A partir daí, caberá ao artista a capacidade de responder a esse impulso, que se vê numa prática do juramento e do cuidado, numa prática de honrar o compromisso que é fazer a obra. De que fundo vem a inspiração, e o que revela esse fundo acerca da responsabilidade que é o processo criativo?

Publicado sob o nome André Marques Torres.

Esta obra integra a disciplina "Ética, Sociedade e Ambiente" abordada pelos cursos ofertados no Núcleo de Educação à Distância da Universidade Estadual de Roraima. É composta por sete unidades: "Ética, Moral e Valores", "A Ética na Comunidade Acadêmica", "Educação em Direitos Humanos", "Relações Étnico-Raciais e Ensino de História e Cultura Afro-Brasileira e Africana", "Legislação Ambiental", "Educação Ambiental: Conceitos", e "Percurso Histórico da Educação Ambiental".

Após alguns anos de trabalho na defesa civil do estado de São Paulo, no período de 2011 a 2017, participando de vários desastres naturais e tecnológicos, um dos grandes desastres que participamos foi o incêndio que atingiu tanques de combustível de uma empresa no bairro Alemoa no litoral do estado de São Paulo. Por causa do incêndio, a entrada do Porto de Santos pela rodovia Anchieta precisou ser fechada e o evento durou 9 (nove) dias.

Este ensaio apresenta uma reflexão sobre a relação entre a água e a espiritualidade, explorando como diferentes tradições culturais e religiosas percebem a água como elemento sagrado. O objetivo é destacar as similaridades e diferenças no entendimento da água como recurso material e espiritual nas tradições monoteístas, indígenas e afro-brasileiras. A metodologia adotada foi uma revisão bibliográfica de literaturas especializadas e fontes acadêmicas sobre a interseção entre água e espiritualidade. Observou-se uma convergência entre essas tradições quanto ao caráter sagrado da água, apesar das abordagens distintas. Para as culturas indígenas e afro-brasileiras, a água é considerada uma divindade, enquanto nas tradições monoteístas, ela simboliza pureza e bênção. Dada sua centralidade para a vida humana e seu uso com dimensões conflituosas e políticas, a preservação da água carece integrar valores espirituais e ecológicos, fundamentais para enfrentar a crise hídrica global.

Ao longo da história humana, diversas visões de mundo e concepções de natureza vêm sendo construídas, consolidando a base a partir da qual os grupos estabelecem suas relações sociais e formas de interagir com o ambiente. Na contemporaneidade, a visão de separação entre sociedade e natureza vem contribuindo para um processo contínuo de agravamento dos problemas socioambientais, em uma crise de escala planetária que envolve diversas facetas e a perda da conexão com uma dimensão mais profunda da vida. Por outro lado, também se perpetuam sistemas de crenças e modos de vida vinculados a uma profunda sabedoria da natureza – especialmente entre povos indígenas e outros grupos tradicionais – alicerçados em cosmovisões onde todos os aspectos estão interligados. Eles que vêm apoiando a emergência de novos paradigmas estruturantes da humanidade, onde os elementos naturais traduzem múltiplos significados espirituais, representados tanto no plano material quanto imaterial. Nesse processo, uma nova temática vem adquirindo visibilidade crescente em fóruns mundiais sobre políticas de conservação da natureza – os sítios naturais sagrados, considerados elos entre a diversidade biológica e cultural. Como abordado nesse capítulo, eles são elementos chave de um movimento global crescente, que vê a espiritualidade como força motriz para o despertar de uma nova consciência ecológica, a partir do resgate de um sentimento de unidade e comunhão com a natureza, conjugado à ideia de reencantamento e reconexão.

The suffering of non-human animals has been debated for a long time, given the challenge of understanding the subjectivities of other beings. A general Buddhist perspective allows us to have a new frame of reference to this phenomenon that is not only theoretical, but also provides us with practical guidelines. This paper is an essay on animal suffering that proposes a general Buddhist perspective with an ethical emphasis. It addresses the issue through a reinterpretation of the Four Noble Truths formulation and the Noble Eightfold Path using them as frameworks to reflect on human actions and their consequences for other animals.

Understanding how indigenous people manage their natural resources can provide a basis for formulating appropriate policies for natural resources management that benefits them while preserving their cultural beliefs. The objective of this study is to investigate the factors that influence the management of natural resources and the conservation of river ecology by the indigenous people in the Nongchaiwan wetland. We conducted in-depth interviews with 5 key informants and quantitative surveys with 158 households in two phases over a period of 3 years. Ancestral spiritual beliefs that are still salient in the Lower Songkhram River Basin influence natural resources management because they traditionally link people and natural resources. Such spiritual beliefs in the Lower Songkhram River Basin supported the indigenous people to continue conserving the natural resources in their territory. In addition, property rights granted to indigenous people also contribute to the conservation of natural resources. Our findings suggest that policy makers should engage with local beliefs in order to achieve sustainable resource management and, therefore, such practices should be recognized and included in the government's policies on natural resources management in locations, where indigenous people live for generations.

Understanding how indigenous people manage their natural resources can provide a basis for formulating appropriate policies for natural resources management that benefits them while preserving their cultural beliefs. The objective of this study is to investigate the factors that influence the management of natural resources and the conservation of river ecology by the indigenous people in the Nongchaiwan wetland. We conducted in-depth interviews with 5 key informants and quantitative surveys with 158 households in two phases over a period of 3 years. Ancestral spiritual beliefs that are still salient in the Lower Songkhram River Basin influence natural resources management because they traditionally link people and natural resources. Such spiritual beliefs in the Lower Songkhram River Basin supported the indigenous people to continue conserving the natural resources in their territory. In addition, property rights granted to indigenous people also contribute to the conservation of n...

When people talk about plants, it's usually in terms of their utility for us-how they look, smell, taste, or grow for our benefit. But plants do much more than we give them credit for. At very least, they nourish, deplete, heal, poison, maim, salve, trick, and collaborate. And by virtue of these myriad behaviors, plants are incredible teachers. They embody principles of cooperation and competition. They model clever strategies to adapt to...

This document explores the intricate relationship between adaptation, education, and philosophy, emphasizing their interconnected roles in shaping individuals' ability to adapt to environmental and social contexts. The learning objectives include reviewing adaptation concepts, exploring educational and  philosophical influences, and identifying practical strategies for effective adaptation. Key content areas include: reviewing Adaptation: definitions and types (biological, psychological, sociocultural), environmental and social factors influencing adaptation, education and Adaptation, Philosophical perspectives on human nature and environment. In conclusion, education's role in promoting adaptation through knowledge acquisition, critical thinking, social and emotional learning, and lifelong learning is vital. Embracing diverse educational philosophies and practical strategies, such as constructivist approaches, growth mindset cultivation, and SEL integration, can foster adaptive skills and mindsets, preparing individuals for the complexities of modern life.

La nueva espiritualidad ecológica: un legado indígena para el presente INTRODUCCIÓN La nueva espiritualidad ecológica, o «eco-espiritualidad», podría enmarcarse dentro de un movimiento que, a pesar de estar desvinculado de formas de religión institucionalizadas, y por lo tanto no recogida en los censos habituales, impregna la vida de muchos indígenas y mestizos, habiendo sido recogida por muchos autores (incluidos autores cristianos como Pedro Casaldáliga, Leonardo Boff o Victorino Pérez), por su inmenso valor a la hora de afrontar los retos que tiene por delante la humanidad contemporánea. Constituye, junto al neo-chamanismo, un intento de la nueva espiritualidad de reconectar con los saberes indígenas, que rompe con muchas de las ideas y tópicos habituales acerca de la nueva espiritualidad que recoge Frigerio (2016), y que sirven todavía menos a la hora de abordarla en su expresión latinoamericana, de la que la eco-espiritualidad constituye una de sus más potentes manifestaciones. El antropólogo argentino, centrado en el tratamiento del fenómeno desde el ámbito anglosajón, y como él mismo reconoce en la introducción, no recoge ni estudia esa variante: Reseñaré aquí algunas de las principales opiniones en este debate que provienen-mayormente pero no solamente-de trabajos publicados en el mundo angloparlante y que son poco utilizados localmente. Su relevancia para entender nuestra realidad latinoamericana debe ser mejor establecida, pero dada la aún poca discusión local sobre la relación entre "religión" y "espiritualidad", deberían ser de utilidad para encuadrarla (2016: 209-210). Pues bien, en este vasto terreno intermedio en el que se ubica la espiritualidad sin religión, y dentro ya del espacio geográfico del centro y del sur de América, es donde encuadramos este trabajo y la descripción de la eco-espiritualidad como nueva espiritualidad americana con ciertos rasgos que la alejan de sus variantes europeas y norteamericanas. Dada la brevedad de este texto, expondremos solamente dos de estos aspectos diferenciadores de la espiritualidad del centro y sur de América, poniéndolos en relación con la Luis Jorge Fernández de Villavicencio Maese Máster en Ciencias de las Religiones 2023-2024 El universo religioso americano y el fenómeno de las new religions

This paper is a result of the Projects for Young Scholars Fund by Chinese Academy of Social Sciences from 2017–2019. It is both based on the field data and epic text analysis. Fieldworks were carried out mainly in Dehong and Xishuangbanna, two major Dai inhabited areas; through interviews with villagers and follow-up ceremonies to obtain effective information and folk tales, it is found that there are similar narratives
spread in different Dai regions, and the content of these narratives reflect the different attitudes towards Buddhism and the primitive religions. Meanwhile, during the three years of study, the author transcribed, translated and annotated two creation epics; one is Pengshangluo, an oral version of Batamaga Pengshangluo performed by two
Zhang Ha (Dai singer) in the ceremony; and the other one is Chuangshiji, published in Dehong Dai language. There are some differences between two epics in length, content, structure, way of narration and context of inheritance.
      Dai people claim to have hundreds of epics, and most of them are related to Theravada Buddhism. They usually perform these epics in some religious activities, either oral narration by epic singers or hand-held repetition of the text by the chief of Buddhism believers. The author carried out the research from the internal perspective; and through the fieldworks and detailed text analysis, this paper aims to understand the formation, development and inheritance of Dai epics in the context of dualistic belief.
        This paper has a certain structure of discussion. It firstly introduces the dualistic religion of Dai ethnic group; Theravada Buddhism, which came from Thailand, Laos, or Burma, has influenced Dai literature broadly. At the same time, Dai people adhere to the primitive religion, which is deeply rooted in the native culture. This paper then analyzes the epics in details, by contrasting the narratives and structures of several epics, including the creation epics Batamaga Pengshangluo and Chuangshiji, and the unique Aluang epics. At last, this paper explores the relationship between religious tradition and Dai epics.
      Based on the analysis above, it can be found that Dai ancestors translated Buddhist stories into poetries in Dai script based on their rhythm; meanwhile, they incorporated locale narratives, and compiled them into manuscripts imitating the sutras, which are called “Beiye Jing” (palm-leaf manuscripts) in Chinese, and are called “Lik” or “Tham” in Dai language. They are kinds of Dai-style sutras, which contain the Dai epics, and are the symbol of the Dai culture. Except for the Buddhist narratives, many myths, folk tales, legends, and other knowledge are also recorded in these sutras. As the result, Dai epics are characteristic of duality: on the one hand, they contain the native narrations that reflect the ancestor worship and animism belief of Dai ethnic group; on the other hand, they carry the Buddhist stories and reflect Buddhist thought. As the Dai epics have the inextricable connection with Theravada Buddhism, in the future work, the author will continue to focus on the Dai epics and make some comparative studies on them with the epics of Southeast Asia and India.

This article explores the distinctive opportunities arising from the concept of spiritual ecology, and intersects with religion and ecology, religion and nature, and religion and environmentalism. On one side, these opportunities encompass problematic trends within certain facets of existing ecological aspect entangled with capitalist enclosures and consumerist desires. Conversely, it holds the promise of fostering the commitment to harmony with nonhumans' existence, and suggests for understanding that transcends the conventional confines of religion. Many works on spiritual ecology embrace a broad multiplicity, questioning how to discern between more favorable and less favorable expressions of spiritual ecology. As this, it upholds the value of diversity while differentiating between the anti-intellectual, individualistic, and capitalistic tendencies within spiritual ecology and those that align more closely with what can be characterized as ecological existentialism or co-existentialism. It emerges as a reaction to the ideals and socio-political frameworks of current periods, which have avoided an intimate connection with the world and its revered nature. Over the past century, it has evolved into an intellectual and practice-oriented discipline, addressing the need to reconnect with the sacred dimensions of the natural world.

Friends, I am dying: Friends I am done for. I've three scarves inside me, And this one makes four." -A young man in Salamanca, just killed by a bull The Beginning is the End: An Introduction The better you are at your job, the faster AI will take it. This is why we have to put pressure on the word "better." There can be no real discussion of the duende without allowing for non-human, or "more-than-human" agencies, to take Mayanthi Fernando's phrase. 1 In order to discuss "more-than-human" agencies, we must establish a sufficient definition of animism. E.B. Tylor coined the term, basically meaning "attributing life, soul, or spirit to inanimate objects." 2 He and Emile Durkheim both think animism is essentially a naive, childlike projection of the human consciousness onto non-human animals, plants, materia: Durkheim ascribes childlike qualities to animism, 3 and Tylor outright calls it a "childish philosophy." 4 Animism, to them, is the result of dreams and consensus reality being merged in an unenlightened way, and therefore, it is a primitive worldview. Obvious racism aside, both Durkheim and Tylor might be right that animism is the primitive, meaning original , cosmology of mankind. The difference is that I hold animism in high regard, and I don't believe it's childish or unsophisticated. The diabolical beauty of the term "animism" is that Europeans invented it to talk about the naive, childlike mind of brown people, but it was us 5 in the end that had the wrong theory of mind. The universe is not full of little homunculi, as Tylor suggests animists believe. Non-human agencies are not known through a projection of ourselves onto them, but through relations with 5 I'm (mostly) European and can't help but show it.

A sacralidade da natureza em "A Profecia Celestina" 77 Ana Cecília Estellita Lins Rodrigo do Prado Sateles Natureza, sagrado e espiritualidade em canções "poético-ecológicas" da Música Popular Brasileira 103 Emanuel de Andrade Freire PARTE 2-ECOESPIRITUALIDADE E SOCIOAMBIENTALISMO DE POVOS AMERÍNDIOS Montañas sagradas y árboles que cantan: montología biocultural de Oaxaca, México 139