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PHILO > PHILO RV4 > Flashcards

PHILO RV4 Flashcards

1
Q

Human
Culture
Individualism
Mind
Calculative
Humans Against Environments
Global/Technological

A

ANTHROPOCENTRIC MODEL

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2
Q

Nature
Wild
Holism
Cosmos
Body
Relational
Earth/Wisdom
Ecology Against Humans

A

ECOCENTRIC MODEL

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3
Q

Humans are superior and central to the universe.

A

ANTHROPOCENTRIC MODEL:

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4
Q

Regards humans as separate from and superior to nature and holds that human life has intrinsic value while other entities (including animals, plants, mineral resources, and so on) are resources that hold values only in their ability to serve humans, or in their instrumental value.

A

ANTHROPOCENTRIC MODEL:

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5
Q

The ecological or rational integrity of humans provides meaning to our morals or values.

A

ECOCENTRIC MODELS

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6
Q

represents the idea that everything in the natural world has its own intrinsic value and deserves moral consideration.

A

ECOCENTRIC MODELS

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7
Q

instill the idea of love, respect, admiration for nature respond a high regard for its value.

A

ECO CENTRIC MODEL:

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8
Q

ECO CENTRIC MODEL: EXAMPLE SITUATION

A

For instance, land will be considered not as an instrumental mode of production but will be preserved with integrity, stability, and beauty.

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9
Q

Is a philosophy that emphasizes humankind as the central or most important element.

A

ANTHROPOCENTRIC

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10
Q

Emphasizes the intrinsic value of all living things, including humans but also animals, plants, water, soil, etc.

A

ECOCENTRIC

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11
Q

is man’s quest to dominate nature.

A

ANTHROPOCENTRIC

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12
Q

Sometimes, humans adopt an [] attitude for gain or profit.

A

“EXPLOITATIVE”

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13
Q

BAKIT MAY ecological crises?

A

Unfair/unjust utilization of the environment has caused an ecological crises.

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14
Q

is widespread: construction, shelter, food, clothing, mobility, manufactured goods, services, trade

A

CARBON FOOTPRINT

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15
Q

8 CATEGORIES OF CARBON FOOTPRINT

A

construction, shelter, food, clothing, mobility, manufactured goods, services, trade

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16
Q

puts the ecosystem first and assumes that the natural world has intrinsic value (it is invaluable in itself).

A

ECOCENTRIC MODEl

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17
Q

have a selfish attitude

A

HUMANS

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18
Q

love, respect, admiration for nature, and a high regard for its value.

A

ECOCENTRIC MODEL:

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19
Q

are to be held responsible for the destruction of natural life.

A

HUMANS

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20
Q

intentionally or unintentionally destroy natural life.

A

HUMAN ACTIVITIES,

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21
Q

based on individual responsibility has to be developed. Respect to all forms of life and non-living things in the environment

A

“ECOLOGICAL CONSCIENCE”

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22
Q

needs to develop “Ecological Conscience”

A

HUMANITY

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23
Q

The awareness of the human impact on the environment and other living organisms and the need for humans to adjust their behaviors and thinking to ensure that the environment and its resources are not destroyed.

A

“ECOLOGICAL CONSCIENCE”

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24
Q

CAUSES OF ENVIRONMENTAL DAMAGES

A

HUMAN-INDUCED CAUSES:
LEGAL CAUSES:
SOCIO-ECONOMIC CAUSES:
ATTITUDINAL CAUSES:

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25
Q

Laws that have something to do with the environment, and also the absence of laws pertaining to the prohibition and punishment.
EX: Ecological Solid Waste Management

A

LEGAL CAUSES:

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25
Q

We are directly accountable for these, as we may have prevented them.
EX: Air pollution created by human

A

HUMAN-INDUCED CAUSES:

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26
Q

Are factors that are brought about social arrangements and economic status of humans like poverty and overpopulation.

A

SOCIO-ECONOMIC CAUSES:

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27
Q

Erroneous beliefs and values held by humans that make them feel entitled to abuse the environment.

A

ATTITUDINAL CAUSES:

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28
Q

BELIEFS THAT SUPPORT THE EXPLOITATION OF HUMANS AND THE ENVIRONMENT

A

HOMO ECONOMICUS:
PROGRESSIVISM:
INDUSTRIALISM:
CONSUMERISM:

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29
Q

The belief that economic well-being is primary and will bring about well-being in other areas.
Economic well-being first, all else will follow.
Is a belief that humans pursue economic goals based on self-interest and attempt to maximize utility.

A

HOMO ECONOMICUS:

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30
Q

The belief that the human condition will gradually improve through abundance.
Technology will solve all human problems.
Seeks to advance the human condition on purported advancements in science, technology and economic development.

A

PROGRESSIVISM:

31
Q

The belief that mass production and rationally designed institutions and programs are the best way to perfect human society, have abundance to sustain human consumption.

A

INDUSTRIALISM:

32
Q

The belief that WELL-BEING is achieved through abundance and consumption.
One of the downsides of consumerism is that it leads to the depletion of natural resources.
Shopping, brands, malls.

A

CONSUMERISM:

33
Q

ANCIENT THINKERS

A

EARLY GREEK PHILOSOPHERS OR MILESIANS:
ANAXIMANDER:
PYTHAGORAS:
CHINESE PHILOSOPHERS:

34
Q

Nature is spatially without boundaries or is infinite/indefinite.

A

EARLY GREEK PHILOSOPHERS OR MILESIANS:

35
Q

Nature is “Boundless”
Evolution of the world begins with the generation of opposites: cold-moist and warm-dry
In the sense that no boundaries between the cold-moist and warm-dry regions

A

ANAXIMANDER:

36
Q

Describe the universe as of nature’s order, harmony, and beauty.
He sees our relationship with the universe involving
BIOPHILIA (love of other living things) and
COSMOPHILIA (love of other living beings).

A

PYTHAGORAS:

37
Q

YIN AND YANG:
All that happens in the universe is a consequence of a transitional process due to this primeval pair.

A

CHINESE PHILOSOPHERS:

38
Q

MODERN THINKERS

A

IMMANUEL KANT:
HERBERT MARCUSE AND GEORGE HERBERT MEAD:

39
Q

BEAUTY is ultimately a symbol of morality.
The orderliness of nature and the harmony of nature with our faculties guide us to deeper religious perspective.

A

IMMANUEL KANT:

40
Q

Understanding our relationship with the environment can also refer to the human beings with ecology and nature.

A

HERBERT MARCUSE AND GEORGE HERBERT MEAD:

41
Q

There can only be change if we change our perception of the environment.

A

MARCUSE:

42
Q

we do not only have rights but also duties. We are not only citizens of a community but our reaction to it changes it.

A

MEAD:

43
Q

CARE FOR THE ENVIRONMENT LEADS TO HEALTH, WELL-BEING, AND SUSTAINABLE DEVELOPMENT

A
44
Q

SCHOOLS OF THOUGHT FOR ENVIRONMENTAL CARE

A

DEEP ECOLOGY:
SOCIAL ECOLOGY:
ECOFEMINISM:

45
Q

ECOLOGICAL CRISIS is an outcome of anthropocentrism therefore there must be a shift from anthropocentrism to ecocentrism.
We cannot have a controlling attitude to nature when in fact we are part of nature.
Shift from anthropocentrism to ecocentrism.

A

DEEP ECOLOGY:

46
Q

Ecological crisis results from authoritarian social structures, this happens when the environment is exploited for profit.
The study of how individuals interact with to the environment around them, and how these interactions affect society and the environment as a whole.

A

SOCIAL ECOLOGY:

47
Q
A
47
Q

Ecological crisis is a consequence of male dominance.
MALE GENDER is anthropocentric,
FEMALE GENDER is eco centric.
Male/anthropocentric view attempts to subdue female/eco centric view.
Male/anthropocentric view attempts to subdue female/ecocentric view.
Dominance of the male/anthropocentric view must give way to a caring, nurturing attitude.

A

ECOFEMINISM:

47
Q

German humanistic philosopher
Humanity ought to recognize itself but also the world around it.
As human beings, our biological desire to survive turns into selfishness and laziness, but it is inherent for us to escape the prison cell of selfishness.

A

ERICH FROMM

47
Q

FROMM’S ENVISIONED SOCIETY:

A

Give up all forms of having in order to fully be.
Being fully present where one is.
Trying to reduce greed, hate, and illusions as much as one is capable.
Making full growth of oneself and one’s fellow beings as the supreme goal of living.
Not deceiving others, not being deceived by others: this is innocence not being naïve.
Freedom that is not arbitrariness but the possibility to be oneself, not as a bundle of greedy desires but as delicately balanced structure: life or death.
Happiness in the process of ever-growing aliveness, live as fully as one can.
Joy that comes from giving and sharing.
Developing one’s capacity for love as well as critical unsentimental thought.
Shedding one’s narcissism and accepting tragic limitations.

47
Q

There are two contradictory strivings in every human being:

A

human desire to experience union with others versus
desire for survival.

47
Q

FROMM’S ENVISIONED SOCIETY:

A

Give up all forms of having in order to fully be.

Being fully present where one is.

Trying to reduce greed, hate, and illusions as much as one is capable.

Making full growth of oneself and one’s fellow beings as the supreme goal of living.

Not deceiving others, not being deceived by others: this is innocence not being naïve.

Freedom that is not arbitrariness but the possibility to be oneself, not as a bundle of greedy desires but as delicately balanced structure: life or death.

Happiness in the process of ever-growing aliveness, live as fully as one can.

Joy that comes from giving and sharing.

Developing one’s capacity for love as well as critical unsentimental thought.

Shedding one’s narcissism and accepting tragic limitations.

48
Q

totoong name ni Pope

A

Jorge Mario Bergoglio

48
Q

saan kailan pinanganak pope

A

Born December 17, 1936, Buenos Aires, Argentina

48
Q

The bishop of Rome and the leader of the Roman Catholic Church (2013– ).

A

POPE FRANCIS

48
Q

He was the first pope from the Western Hemisphere, the first from South America, and the first from the Jesuit order.

A

POPE FRANCIS

48
Q

During the conclave, pope opted to be named

A

“FRANCESCO” after SAINT FRANCIS OF ASSISI,

48
Q

the poor man from Assisi and the Patron Saint for Ecology.

A

SAINT FRANCIS OF ASSISI,

49
Q

‘Laudato Si’, mi’ Signore”

A

“Praise be to you, my Lord.

50
Q

(Pope Francis’ encyclical, May 2015)

A

LAUDATO SI’

51
Q

focuses on care for the natural environment and all people, as well as broader questions of the relationship between God, humans, and the Earth.

A

LAUDATO SI’

52
Q

The encyclical’s subtitle

A

CARE FOR OUR COMMON HOME.”

53
Q

Is a public letter from the Pope developing Catholic teaching on a topic often in light of current events.

A

ENCYCLICAL

54
Q

is addressed to “every living person on this planet” (LS 3).

A

LAUDATO SI’

55
Q

KEY POINTS OF LAUDATO SI

A

A MORAL AND SPIRITUAL CHALLENGE.

CARE FOR GOD’S CREATION.

WE ARE ALL CONNECTED.

IMPACT ON THE POOR.

CALLED TO SOLIDARITY.

TECHNOLOGICAL AND ECONOMIC DEVELOPMENT

SUPPORTING LIFE, PROTECTING CREATION.

A TIME TO ACT.

HOPE AND JOY.

56
Q

advocacy ni Pope

A

environment, poor, peace

57
Q

sulitin mo habang buhay ka

A

epicureanism

58
Q

The ecological crisis, Pope Francis writes, is a summons to profound interior conversion — to renew our relationships with God, one another, and the created world.

A

A MORAL AND SPIRITUAL CHALLENGE.

59
Q

God created the world and entrusted it to us as a gift.
Now we have the responsibility to care for and protect it and all people, who are part of creation.
Protecting human dignity is strongly linked to care for creation.

A

CARE FOR GOD’S CREATION.

60
Q

We are connected to the rest of the human family, to the created world, and to those who will come after us in future generations.

A

WE ARE ALL CONNECTED.

61
Q

People in poverty have contributed least to climate change, yet they are disproportionately impacted by it.
As a result of excessive use of natural resources by wealthy nations, those who are poor experience pollution, lack of access to clean water, hunger, and more.

A

IMPACT ON THE POOR.

62
Q

We are one human family and have a shared responsibility for others and for creation.
Wealthy countries have a responsibility to reduce consumption and should help poorer nations develop in sustainable ways.

A

CALLED TO SOLIDARITY.

63
Q

Must serve human beings and enhance human dignity, instead of creating an economy of exclusion, so that all people have access to what is needed for authentic human development.

A

TECHNOLOGICAL AND ECONOMIC DEVELOPMENT

64
Q

Concern for nature is incompatible with failure to protect vulnerable human beings, such as unborn children, people with disabilities, or victims of human trafficking.

A

SUPPORTING LIFE, PROTECTING CREATION.

65
Q

Pope Francis calls for a change in lifestyle and consumption.
We can make important changes as individuals, families, and communities, and as civil and political leaders.

A

A TIME TO ACT.

66
Q

“Injustice is not invincible” (no. 74) and we act knowing that we seek to live out God’s vision of renewed relationships with God, ourselves, one another, and creation.

A

HOPE AND JOY.

PHILO (4 decks)

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