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The term "Harmony with Nature" refers to a principle of amicable and holistic co-existence between humanity and nature. [1] It is used in several contexts, most prominently in relation to sustainable development [2] and the rights of nature, [3] [4] both aimed at addressing anthropogenic environmental crises.
Tri Hita Karana is a traditional philosophy for life on the island of Bali, Indonesia. The literal translation is roughly the "three causes of well-being" or "three reasons for prosperity." [1] The three causes referred to in the principle are: Harmony with God; Harmony among people; Harmony with nature or environment
The principle of plenitude asserts that the universe contains all possible forms of existence. Arthur Lovejoy, a historian of ideas, was the first to trace the history of this philosophically important principle explicitly. Lovejoy distinguishes two versions of the principle: a static version, in which the universe displays a constant fullness ...
Taylor maintains that biocentrism is an "attitude of respect for nature", whereby one attempts to make an effort to live one's life in a way that respects the welfare and inherent worth of all living creatures. [1] Taylor states that: [12] [13] Humans are members of a community of life along with all other species, and on equal terms.
Arcadia (Greek: Αρκαδία) refers to a vision of pastoralism and harmony with nature.The term is derived from the Greek province of the same name which dates to antiquity; the province's mountainous topography and sparse population of pastoralists later caused the word Arcadia to develop into a poetic byword for an idyllic vision of unspoiled wilderness.
Ontology is the study of being. It is the branch of philosophy that investigates the nature of existence, the features all entities have in common, and how they are divided into basic categories of being. [1] It aims to discover the foundational building blocks of the world and characterize reality as a whole in its most general aspects.
The set nature of species, and thus the absoluteness of creatures' places in the great chain, came into question during the 18th century. The dual nature of the chain, divided yet united, had always allowed for seeing creation as essentially one continuous whole, with the potential for overlap between the links. [1]
For Coleridge, as for many of his romantic contemporaries, the idea that matter itself can beget life only dealt with the various changes in the arrangement of particles and did not explain life itself as a principle or power that lay behind the material manifestations, natura naturans or "the productive power suspended and, as it were, quenched in the product" Until this was addressed ...