Search Results (84)

This article examines the ontological and ethical foundations of ecosufism through the views articulated by Muḥyiddīn Ibn ʿArabī (d. 638 AH/1240 CE) and Mawlānā Jalāl al-Dīn Rūmī (d. 672 AH/1273 CE) in their major works. Its central argument is that these two foundational figures of Sufi metaphysics offer a coherent, theocentric account of the human–nature relationship grounded in the principles of waḥdat (unity) and tajallī (self-disclosure). Conceiving the cosmos as a living and conscious reality, Ibn ʿArabī and Rūmī further deepen this ontological vision through the Qurʾānic notions of khilāfah (vicegerency) and amānah (trust). These concepts are explained in Ibn ʿArabī’s teaching of al-insān al-kāmil (the Perfect Man) and in Rūmī’s teachings on humility and mercy, as both an ontological and ethical responsibility. This responsibility is expressed through the practical and ethical virtue of iʿtidāl (moderation), which limits the use of natural resources by humans. In this sense, ecosufism stands in clear opposition to anthropocentric approaches, rejecting the reduction of nature to a mere means to human ends. The study also shows that, without claiming any historical origin or conceptual identity, there are notable parallels between the foundations of ecosufism and modern ecological approaches. In this respect, meaningful points of convergence can be identified between ecosufism’s ontological and ethical framework and contemporary perspectives such as deep ecology, the intrinsic value of nature, the idea of a living cosmos, panpsychism, environmental stewardship, and environmental virtue ethics. The article argues that ecosufism, as an understanding that explains human–nature relationships both in a metaphysical sense and how this relationship should be reflected in concrete practices, has the potential to contribute to today’s ecological problems at both the theoretical and practical levels. Full article

In the face of escalating ecological crises, this study explores the ecological wisdom embedded in Laozi’s concept of “Dao” and Ralph Waldo Emerson’s belief in the “Over-Soul,” conducting a systematic comparative analysis of their views on nature within the framework of ecological religion. Laozi’s “Dao” serves as the cornerstone of Daoist thought, emphasizing the unity of heaven, earth, and humans as the origin and governing law of the universe. It advocates “Dao follows nature” (道法自然), urging humans to relinquish excessive interference and utilitarian desires, humbly integrating into nature’s inherent rhythms for harmonious coexistence while inspiring reverence for nature’s sacredness and inherent worth. Emerson’s “Over-Soul,” central to New England Transcendentalism, posits a universal spirit permeating all existence, with nature as its outward manifestation and symbolic expression of the divine. Through direct engagement with nature, individuals access spiritual elevation, moral insight, and reverence for all life forms. Despite distinct cultural origins, both Laozi and Emerson sacralize nature, foster opposition to anthropocentric exploitation, and envision harmonious human–nature relations—albeit through different pathways: Wuwei and surrender for Laozi; intuitive communion for Emerson. While their metaphysical visions do not fully align with modern ecocentric notions of objective intrinsic value (as articulated in contemporary environmental ethics), they offer profound resources for reverent coexistence. This comparative study deepens cross-cultural understanding of ecological wisdom, challenging modernity’s instrumental worldview and providing philosophical insights for constructing a rational, reverent ecological ethic. By bridging Eastern and Western mystical traditions, it highlights their shared potential to inspire sustainable development, spiritual renewal, and a transformative shift toward coexistence with the non-human world. Full article

Amid escalating ecological degradation, social fragmentation, and rising mental health challenges—especially in rural and agricultural communities—there is an urgent need to reimagine systems that support both planetary and human flourishing. This viewpoint examines an emerging paradigm in agriculture that emphasizes the role of farmers’ inner development in fostering practices that enhance ecological health, community well-being, and a resilient food system. A key goal is to draw more academic attention to growing community calls for more holistic, relational, and spiritually grounded approaches to food systems as an important focus for ongoing research. Drawing on diverse case studies from Japan, India, and Europe, we examine how small-scale and natural farming initiatives are integrating inner development, universal human values, and ecological consciousness. These case studies were developed and/or refined through a program led by the Conscious Food Systems Alliance (CoFSA), an initiative of the United Nations Development Programme (UNDP) that seeks to integrate inner transformation with sustainable food systems change. The initiatives are intended as illustrative examples of how agriculture can transcend its conventional, anthropocentric role as a food production system to become a site for cultivating deeper self-awareness, spiritual connection, and regenerative relationships with nature. Participants in these cases reported significant shifts in mindset—from materialistic and extractive worldviews to more relational and value-driven orientations rooted in care, cooperation, and sustainability. Core practices such as mindfulness, experiential learning, and spiritual ecology helped reframe farming as a holistic process that nurtures both land and life. These exploratory case studies suggest that when farmers are supported in aligning with inner values and natural systems, they become empowered as agents of systemic change. By linking personal growth with planetary stewardship, these models offer pathways toward more integrated, life-affirming approaches to agriculture and future academic research. Full article

Ecocentrism has emerged as a significant theoretical paradigm for addressing ecological crises and promoting sustainable development. However, while influencing the evolution of ecological governance systems, it faces fundamental criticisms including accusations of being “eco-authoritarianism”, “anti-human”, and “utopian”. This study develops a theoretical defense of ecocentrism through Daoism’s three-dimensional framework encompassing ontology, value theory, and practice theory. First, the Daoist holistic concept of living together (bingsheng 並生)—grounded in the principle of “Dao as one”—deconstructs the ontological foundations of anthropocentrism while addressing ecocentrism’s alleged “dictatorial “tendencies. Second, the Daoist value paradigm of valuing life (guisheng 貴生) challenges anthropocentrism’s value hegemony while establishing ethical justification for ecocentrism. Third, Daoist practical philosophy—particularly the concept of nurturing life (yangsheng 養生)—demonstrates how the harmonious coexistence of heaven, earth, and humanity can be achieved through balanced integration of instrumental and value rationality in ecological governance, thereby resolving accusations of “utopianism”. The findings affirm that Daoist philosophy provides not only a robust theoretical defense for ecocentrism but also insightful practical wisdom for global environmental governance and the pursuit of sustainable development. Full article

This paper explores the intersection of H.P. Lovecraft’s cosmicism and contemporary artificial intelligence (AI), proposing a philosophical shift from anthropocentric AI development to a “cosmicist” approach. Cosmicism, with its emphasis on humanity’s insignificance in a vast, indifferent universe, offers a provocative lens through which to reassess AI’s purpose, trajectory, and ethical grounding. As AI systems grow in complexity and autonomy, current human-centered frameworks, rooted in utility, alignment, and value-conformity, may prove inadequate for grappling with the emergence of intelligence that is non-human in origin and indifferent in operation. Drawing on Lovecraftian themes of fear, the unknown, and cognitive dissonance in the face of incomprehensible entities, this paper parallels AI with the “Great Old Ones”: systems so alien in logic and scale that they challenge the coherence of human-centric epistemology. We argue that a cosmicist perspective does not dismiss the real risks of AI (environmental, existential, or systemic), but reframes them within a broader ontology, one that accepts our limited place in a vast techno-cosmic continuum. By embracing cosmic humility, we propose an expanded AI ethics: one that centers not on domination or full control, but on coexistence, containment, and stewardship. This cosmicist reframing invites a deeper rethinking of intelligence, ethics, and the future: not just of humanity, but of all possible minds. Full article

What determines whether the public favors anthropocentric or biocentric signage in urban contexts? We conceptualize signage not only as a communicative device but also as a governance instrument that encodes environmental values into urban spaces. We study a city-level case of human–wildlife coexistence involving wild boars in Mount Carmel and Nesher (Israel) using a public opinion survey of residents (N = 405) and an operationalization that combines open-ended coding of the proposed sign content with structured items on sign design preferences. Analyses (correlations and regression models with mediation and moderation tests) indicate that higher perceived harm is associated with stronger anthropocentric preferences; this relationship is partly transmitted via support for local environmental morality policies and is conditioned by political ideology. These findings collectively show that socio-cultural stability, perceived harm, and political worldview jointly shape whether residents endorse signage that emphasizes human safety or ecological coexistence. Design choices also align with the spectrum: biocentric preferences co-occur with instructional/informational content, softer color palettes, family-oriented iconography, and humorous tones. By empirically operationalizing signage preference and linking it to socio-cultural and political drivers, this study clarifies how “design governance” can shape human–wildlife interactions. By demonstrating how governance instruments such as signage reflect deeper social, environmental, and political dynamics, this study advances our theoretical understanding of “design governance” and its role in urban sustainability. We discuss practical implications for municipalities seeking to foster coexistence through clear, behaviorally informed signage. Full article

This article is an attempt to empirically establish a new category of social beliefs defined as postmodern beliefs. They are cognitive categorizations of social and media messages regarding ways of understanding the world which are based on the basic assumptions of postmodernism, quite widely recognised as fundamental. The theoretical model adopted in the article assumes the existence of three beliefs: antifundamentalism, absolutization of freedom and relativization of truth. The hypothesised concept was operationalized as Postmodern Beliefs Questionnaire (PMBQ). Verification studies were carried out on three groups of over 600 people. The verification of the tool was carried out by using exploratory factor analysis (EFA) to select the appropriate pool of statements, then data in two subsequent datasets was analysed using Confirmatory Factor Analysis (CFA) to empirically verify the selected set of statements and estimate relevant parameters. The tool constructed allows for investigating the distinguished beliefs at a satisfactory level of reliability and validity. It can be used to measure the extent to which the representations that make up the popular understanding of postmodernism have been recognised and built into the overall belief system about the world of the respondents. The distinguished postmodern beliefs differ in terms of relations with other social beliefs of the respondents, such as anthropocentrism, traditionalism, faith in a just world, as well as the attitude of individuals to material values or their individualistic orientation. Full article

Through framing analysis, this research spans a decade (2013–2022) of news on animal agriculture, focusing on the industry’s constituent bodies, farmed animals, to uncover how journalism operates with speciesism as a societal driving force. Findings indicate that animal welfare is framed as a scientific issue, while environmental news coverage downplays the struggles of these animals within industry operations. To conclude, the normative journalistic standard of accuracy is discussed as functioning primarily within an anthropocentric framework, while the news value of care is suggested as a remedy for social ignorance perpetuated by the press regarding farmed animals. Full article

Although concern for animal welfare may have been linked to humans since the domestication of livestock, the term itself first appeared in the United Kingdom in the 1960s. The emergence of the concept of animal welfare occurred in a society undergoing a clear transition from patriarchal to emancipatory values based on the concept of freedom. However, coinciding with the recognition of animals as sentient beings in the EU and the emergence of concepts such as a “Life Worth Living”, the Five Freedoms were complemented. In fact, the values of a knowledge society—through autonomy, justice, and equality—create the conditions for a society more connected to its emotions. This entire movement culminated in an updated and complementary definition called “the Five Domains,” in which the mental states of animals and their emotions are essential. However, in the meantime, the market is dominated by several animal welfare certification schemes that focus on inputs (what humans provide) rather than outcomes (animal-based indicators), reflecting an anthropocentric perspective that does not consider the actual experiences of animals from farm to farm. In a knowledge society, where emotions are so important, this approach will be considered unacceptable someday. Full article

Protection of the environment and its life forms has become a significant concern among philosophers and theologians alike in recent years. There is disagreement, however, over the best way to formulate the grounds of this concern. Some philosophers and theologians favor an instrumental or anthropocentric approach, claiming that adequate preservation of wildlife is warranted solely on the basis of benefits provided to humans, whether couched in terms of the satisfaction of material, medicinal, recreational, or psychological needs. Others claim that wild nature should be preserved for its own sake, due to its life forms possessing intrinsic value. How best to articulate and defend the intrinsic value of wildlife, however, has been much disputed. This paper first compares the adequacy of anthropocentric and non-anthropocentric approaches to environmental ethics. It concludes that a non-anthropocentric theory of the intrinsic value of living creatures is best suited to motivate care for and action on behalf of the environment, and, in addition, most accurately reflects the basis of human concern for the environment. This paper next goes on to examine the philosophical underpinnings required for a theory of the intrinsic value of nature. It argues that an objective account of the intrinsic value of nature, founded on some form of non-naturalist ethics or minimal theism, seems necessary to account for the intrinsic value of nature (in contrast with a purely subjective or naturalist approach). In particular, a sacramental view of nature wherein creation issues from a creator who is goodness itself seems ideal for grounding the intrinsic value of wildlife, along with motivating humans to contribute energy and resources to their conservation and even to sacrifice some of their interests in order to do so. This being the case, rather than being a hindrance to environmental ethics, religion, if properly formulated, can be a most helpful ally. Full article

Researchers observed that even if one’s environmental concern was high, people would delegate others to take responsibility for climate change mitigation and undertake sustainable actions. In this study, we explored how citizens of different countries in Central Europe, Central Asia, and the Middle East perceived responsibility for mitigating and reducing climate change consequences of various collective and individual agents. Also, we asked about the role of cultural values, environmental worldviews, and beliefs in the intractability of climate change in the prediction of the responsibility distribution. The total sample consisted of n = 1267 participants from Belarus, Lithuania, Poland, the United Arab Emirates, and Uzbekistan. We created the list of 11 collective and individual entities as accountable for mitigation and sustainable activities. We used the Collindex scale to measure collectivistic and individualistic values, the NEP scale to measure anthropocentric and ecocentric worldviews, and two questions concerning the intractability beliefs. Results showed that participants attributed more responsibility to collective agents than to individuals across countries. The predictors’ patterns indicated that ecocentric worldviews consistently increased perceived responsibility of both collective and individual actors, whereas anthropocentrism reduced the attribution of collectives’ responsibility. Collectivistic values appeared to foster greater expectations of individuals. Also, differences between national samples were observed. Full article

Media shape and reflect social imaginaries, influencing collective beliefs, norms, and aspirations. Video games and films frequently depict themes like urbanization, dystopian futures, and resource-driven expansion, often envisioning humanity colonizing new planets after depleting Earth’s resources. Such narratives risk reinforcing exploitative attitudes toward the environment, extending them to new frontiers. Research has shown that media, especially video games, influence societal perceptions and shape future possibilities. While largely reflecting anthropocentric worldviews, these media also have the potential to promote ecocentric perspectives. In the context of biodiversity loss and planetary imbalance, media’s role in fostering non-anthropocentric values is crucial. This study introduces the Non-Anthropocentric Media Evaluation Questionnaire (NAMEQ), a tool designed to help media producers assess whether their work aligns with ecocentric principles, and to support academic researchers and students in the study and analysis of media from a biocentric perspective. Applying this framework to 138 widely distributed video games and films reveals a strong dominance of anthropocentric narratives. While some works incorporate ecocentric themes, they remain inconsistent. The findings underscore the need for a more deliberate and coherent representation of bio-centric values in media, advocating for a shift in cultural narratives toward perspectives that recognize and respect the intrinsic value of the non-human world. Full article

Trust in robots is often analyzed with scales built for either humans or automation, making cross-species comparisons imprecise. Addressing that gap, this paper distils decades of trust scholarship, from clinical vs. actuarial judgement to modern human–robot teaming, into a lean two-factor framework: Mortal vs. Machine (MvM). We first surveyed classic technology-acceptance and automation-reliance research and then integrated empirical findings in human–robot interaction to identify diagnostic cues that can be instantiated by both human and machine agents. The model includes (i) ability—perceived task competence and reliability—and (ii) value congruence—alignment of decision weights and trade-off priorities. Benevolence, oft-included in trust studies, was excluded because current robots cannot manifest genuine goodwill and existing items elicit high dropout. The resulting scale travels across contexts, allowing for researchers to benchmark a robot against a human co-worker on identical terms and enabling practitioners to pinpoint whether performance deficits or priority clashes drive acceptance. By reconciling anthropocentric and technocentric trust literature in a deployable diagnostic, MvM offers a field-ready tool and a conceptual bridge for future studies of AI-empowered robotics. Full article

This article offers a theistically conscious biocentric environmental ethic that builds upon the scaffolding of Aldo Leopold’s land ethic with a synthesis of biocentric individualism, deep ecology, and Vaiṣṇava theology. The practical benefit of this proposed ethic is immediately recognized when viewed in light of innovation in biomimicry. Leopold set a fourfold standard for environmental ethics that included (1) acknowledging the evolution of consciousness needed to give rise to ecological conscience, (2) surpassing anthropocentric economic interests in ecological decision making, (3) cultivating individual responsibility and care for the land, and (4) offering a unified mental picture of the land to which individuals can relate. We defend his original work, from later interpretations where the communal aspect of the whole overshadows the uniqueness of the different parts. Transitioning from mitigating overemphasis on the value of the collective, we turn to biocentric individualism, which despite overvaluing the individual, identifies the practical necessity of a qualified moral decision-maker in discerning individual value within the web of nature. Deep ecology articulates self-realization as the qualification that this moral agent must possess. A theistically conscious biocentric environmental ethic balances the role of the individual and the collective by recognizing their irreducible interdependence as a simultaneous unity-in-diversity. This principle of dynamic oneness is introduced in deep ecology and fully matures in Vaiṣṇava theology. Individuals have particular functional value based on their unique role within the Organic Whole, and genuinely self-realized decision-makers can assess these values appropriately enough to discern how human civilization can flourish through harmonizing with nature. In many ways, this is the basis for biomimicry, a field where thoughtful people observe nature’s problem-solving and adapt those same strategies and design principles to humanity’s challenges. The development of biomimicry affirms the central thrust of the proposed environmental ethic, which can reciprocally inspire further biomimetic progress. Full article

Environmental awareness and sustainability are essential for city development. Therefore, the study examined the attitudes of 1023 Polish Generation Z students from WULS-SGGW in Warsaw, Poland, toward urban trees and willingness to support tree planting. The findings revealed that 75% care about the environment, 93% value nature, and 92% enjoy seeing new trees. Additionally, 74% support funding tree planting, 51% would volunteer, and 39% donate money. However, 54% believe that property owners should be free to cut trees. The Agglomerative Hierarchical Clustering (AHC) method was applied to divide students into clusters. Clusters differed first in students’ attitudes toward trees, from “Tree Lovers” to “Tree Sceptics”, and second in students’ anthropocentric vs. environmental orientation: opposing (“Trees First”) vs. supporting (“People First”) the right to freely cut private trees. An additional questionnaire allowed us to link students’ clusters with importance assigned to positive and adverse tree attributes, like “Attractiveness,” “Usefulness,” and “Danger”. The study results do not provide a clear answer regarding the issue of Polish Generation Z students and the future sustainable development of urban greenery. They want to support trees for practical qualities, beauty, and utility. However, many place an even greater value on their right to self-determination regarding their property, including tree removal. Full article