*In the novel by A.S. Pushkin "Eugene Onegin" main character couldn't find spiritual harmony, cope with the “Russian blues”, also because he was indifferent to nature. And the author’s “sweet ideal,” Tatyana, felt like a part of nature (“She loved to warn the sunrise on the balcony...”) and therefore manifested herself in complex life situation a spiritually strong person.
God in all His creation: Understanding process thought. At this point we want to show that there is a deep interest of God in his creation. Genesis 1 says that “the Spirit of God was upon the surface of the waters.” Through this statement it can be understood that there is no conflict or contradiction between transcendence and immanence, or between them and beyond. To think about the need for commitment that communities of faith must have with environmental issues implies an understanding of God's presence in the world and a belief in that presence.
*Rebellious, bent on conflict and eternal struggle lyrical hero poetry M.Yu. Lermontov finds harmony only by merging with nature: “I go out alone onto the road; Through the fog the flinty path shines; The night is quiet. The desert listens to God, And star speaks to star.”
* The hero of A. Ivanushkin’s story “The Forest”. student Vasechka, at first, having arrived in the taiga to earn money, violates the “strict purity of a real forest.” But later he realizes that the forest is doomed. The name of his disease is man.
Process theology contributes significantly to this reflection between theology and ecology and God's relationship with his creation. Process thinking contradicts dominant practices modern life, and is also an alternative to the dualisms of soul and body, spirit and nature, mind and matter, individual and collective. To have a relevant speech in current situation, this is a great challenge, and the theology that most properly relates to the contributions to process thinking is called process theology.
Process thinkers are concerned with understanding the world as an organism, living, dynamic, removed from a mechanical way of seeing reality. Thus, the characteristic of this theology is process, that is, the realization that reality is not static, motionless, separate and essential, but it is dynamic, it is in process. It is very important in the idea of an organism that the existence of each entity must be considered in relation to its environment. Following this line of thought, in the perspective of belief in a creative God, the focus must be on creation, which is still in the process of being completed, that is, full character creative energy.
* Full name Tyutchev wrote:
Not what you think, nature:
Not a cast, not a soulless face -
She has a soul, she has freedom,
It has love, it has language...
The problem of human perception of the animal world
* The famous Russian writer M. Prishvin in the story “Treacherous Sausage” tells about the amazing interesting world animals. The author believes that our four-legged pets are sometimes unusually smart and are capable of surprising us with their behavior no less than people.
The aspect described above can be called the ecological model as it values the posture of valuing all living beings in an attempt to overcome the utilitarianism embodied mechanical model, which has man as the center and measure of all things. This means expansion and the pursuit of change: from anthropocentric to ecological.
It is important to say that the ecological model has very significant developments, especially in the doctrine of God. In classical theism, God is characterized as an immutable substance, while process theology views him as the most perfect example ecological model. This divine perfection does not mean that God is insensitive to the suffering and pain of his creation, but is open, receptive and responsive. God is made up of relationships with all of his creation, and these relationships express love. God is not distant, simply observing the suffering of his creation as it comes under severe attack.
* The famous Russian writer M. Prishvin, in the story “Treacherous Sausage,” argued that if there is a four-legged friend in the house, the owner is obliged to be responsible for him, to educate him in order to avoid unpleasant misunderstandings and tragedies.
*WITH. Exupery wrote: “We are responsible for those we have tamed.”
* D. Granin, in an essay about the book of the English veterinarian D. Herriot “On All Creatures - Great and Small,” admires the work of this man, who day after day heals and sometimes saves our little brothers.
Thus, God is lovingly connected to His creation. The aspect we can mention in the question of the immanence of God or his necessary relation to the world is the search for a holistic vision of God and the world. One of the major contributions of process theologians is to present a vision of God actually present in his creation. “The Spirit of the Lord fills the earth.”
Ecofeminism: theology and ecology from female gaze. The reflection of God - and all that is associated with Him - from the perspective of women cannot be ignored in this day and age. When it comes to women's experience of God and the world, to describe God's relationship with the world, we're talking about about ecofemism. The central proposition is to reconsider how God relates to the world. Therefore, the term ecofeminism combines two problems: ecology and feminism. Ecofeminists say there is close connection between the dominance of women and the dominance of nature.
The problem of human relations with animals
*In M. Moskvina’s story “Don’t Step on a Bug,” seventh-grader Zhenya learns that her classmates are killing dogs and giving them to businessmen to make hats. The girl asks: “What are people thinking about? How will they live?
* In the story “Vultures” by N. Leonov, an outwardly respectable young man destroys animals and then humans for the sake of self-affirmation...
This relationship between the dominance of women and the dominance of nature occurs at the symbolic-cultural and socio-economic level. Religion is embedded in this dynamic of Western dominance because, among other things, Christian tradition, she played a decisive role in processes that aggravated women and nature through their symbolic-cultural models. Confronted with this symbolic-cultural and socio-economic domination, ecofeminists will affirm that healthy relationships between people and land require a new spirituality and a new symbolic culture.
* In the works of V. Mayakovsky there is a wonderful poem about a horse that “fell on its croup.” The poet condemns people who do not notice in the turmoil of the city a fallen animal, which looks at everything upside down and understands that no one needs it. The author feels very sorry for the horse; he convinces the reader that not only people can suffer and worry. They just forget about it for some reason.
They also suggest that sacred texts about creation, sin, evil and the destruction of the world have not been interpreted in a way that positively focuses women and therefore need to be reread and rethought. An important aspect emphasized by ecofeminism is the possibility of thinking in the life of personal relationships closer to nature, and also more in touch with dreams fueled by different groups. Ecofeminism strives to think of a theology that connects everything, respects and celebrates diversity, combination, as it is written: “There are different gifts of grace, but the same Spirit.”
* In the story “Ors” Yu. Bondarev tells how the owners killed a dog with a shovel just because it did not protect the apples in the garden from thieves.
Problem environmental disaster
*The well-known publicist V. Yavorivsky in the article “Lessons of Chernobyl” writes that any “accident is like a warning from tomorrow: man, arming yourself with ultra-modern technology, be at its level!”
Reducing it to a single expression risks killing lives. Moreover, biodiversity or multiplicity will reveal that the Cosmos, the Earth and all beings are in process, in constant development; It is imperative to affirm coexistence in the midst of such diversification. Unity cannot be seen as synonymous with the loss of identity, but as a confirmation of that identity.
Finally, the ecofemistic perspective is not closed, but open to dialogue, with women as privileged interlocutors. Feminism's articulation of thinking about life and ecology "opens us up not only real opportunity equality between women and men, different cultures, but also a different relationship between us, the Earth and the entire cosmos.”
*The famous writer and publicist S. Zalygin writes that “nature once sheltered man in its house, but he decided that he was the sole owner, and created his own supernatural house in the house of nature. And now he has no choice but to shelter nature in this house of his.”
*Russian writer Yu. Bondarev wrote: “Sometimes it seems to complacent humanity that, like a universal commander, it has subjugated, conquered, curbed nature... Man forgets that in long war victory is deceptive, and wise nature is too patient. But in due time everything comes to an end. Nature menacingly raises her punishing sword.”
Communities of faith and the current environmental problem. The current movements of the Spirit are as challenging to theology as the current environmental reality. Given this, it is impossible to accomplish these tasks using a normative interpretation. The Centrality of the Holy Spirit in Contemporary Christian theology certainly changes the way theology is developed and its classic themes, such as ecclesiology and Christology, which occupy central place in a normative interpretation. Western theology has moved along an interpretive ecclesiological-Christological axis.
* Ch. Aitmatov in his novel “The Scaffold” showed that the destruction of the natural world leads to dangerous human deformation. And this happens everywhere. What is happening in the Moyunkum savannah is a global problem, not a local one.
The problem of man's relationship to the landscape, to appearance native places, to the small homeland with its natural world
What we propose, and we call pneumato-ecological, is a theological interpretation that proposes a new axis that must emerge from a dialogue with the movements of the Spirit and the current ecological reality. These socio-anthropological articulations always offer interpretations that associate symbolic overproduction as compensation for real economic deficits in the lives of religious people. Theology used most of this mediation to formulate its discourse as the second act of these socio-anthropological readings.
* The famous publicist V. Peskov wrote: “Caring about the appearance of our land seems to me very important. Our common home - the Motherland - must remain beautiful in all its corners. This is a matter of our conscience, our culture, our duty.”
* Our great-grandfathers worshiped the Sun, Rain, Wind. Every tree, every blade of grass, every flower meant something special and unique. Our ancestors believed in the harmony of Mother Nature and were happy. We have lost this faith. Our generation owes a huge debt to our children and grandchildren. V. Fedorov wrote:
Thus, she failed to make a theological reading of these new movements and to recognize its dynamics, the symbolic richness in them and the images of God that emerge from them. This is much more significant in Latin America. The point is that theology followed the corollary of these socio-anthropological interpretations and repeated the emphasis on ecclesiology and Christology.
Both were decisive for rich and creative theological reflection Latin America. However, the privileging of Christology and ecclesiology in the theology of our continent means that there is big problem in dialogue with a theological heritage dominated by the hermeneutical bias of Christology-ecclesiology in liberation theological reflection. Thus, the great innovations of Latin American theology occurred within this interpretive axis. Despite the contributions liberation theology offers and offers, these critical conclusions must be drawn regarding its limits.
To yourself and save the world,
We need, without wasting years,
Forget all cults and introduce
The infallible cult of nature.
* V. Rasputin in “Farewell to Matera” writes that we are not only destroying nature, but also our spirituality, the connection of generations.
*I was struck by the story told by the famous writer Yu. Bondarev about a cut down birch tree, which, dying, painfully groaned in death pain, like a person.
It is therefore necessary to move forward by seeking an image of the Holy Spirit that is plausible to the reality of Latin America, in such a way that nature is also included in this project of liberation, since modern world destroys it without measure and the limits of the action of the Holy Spirit are not exhausted in man, but extend to all creation.
Spirit and nature: final considerations. It's interesting to think about the aspects Christian faith and life in the perspective of pneumatology, based on the experience and theology of the Holy Spirit. From experience, this means going beyond the theology of the Church, which is the “theology of pastors and priests.” Therefore, from experience, this means “theology of the laity,” and this implies the privileging and expansion of spaces in which life is produced and remade, produced and reproduced, which is equivalent to the expansion of spaces of communication with the Spirit.
*The famous modern publicist V. Belov wrote that the meeting with small homeland, with those places where he spent his childhood, brings a person a feeling of joy and happiness. The author recalled his childhood, believing that it was the past in his native village that did not allow him to grow old, healing his soul with its green silence.
* Turning to the origins of patriotic feelings, K. Simonov wrote:
Theology is present when it goes beyond methods that limit the action of the Spirit in limited church spaces - because they emphasize the connection between pneumatology and ecclesiology - or they understand the work of the Spirit only as a completely subjective confirmation of the objective revealing process of Jesus, which emphasize the subordinate relationship of pneumatology with Christology. However, the life-giving Spirit blows where it wants.
Theology must be formulated in a dialogical and inclusive way and address social, ethnic, political and environmental issues. When theology speaks of salvation, it must refer to eternal life and to healing in this oppressed, sick and poor life. So salvation doesn't have to mean individual cases beyond and below. There is no “beyond” or “below” different levels existence on earth and in heaven, but in different times in the world of a single process of redemption. The present and future tenses are intertwined with each other pericoritically, like expectation and fulfillment.
But at the hour when the last grenade
Already in your hand
And in brief moment need to remember
All that we have left in the distance
You won't remember big country,
Which one have you traveled and learned...
You will remember your homeland like this,
How did you see her as a child:
A piece of land, leaning against three birches,
The long road behind the forest,
Another element of the interpretive axis that we have proposed is ecology. The reflection of God and everything associated with it must be complete, in such a way that he celebrates his entire life. Man is not the head and center of creation, but he is obliged to take care of creation, protect it and develop it harmonious relationships with "mother earth". This is why we insist that Latin American theology should not shy away from environmental issues as if they were not part of our reality.
The history of the first inhabitants of our continent shows an inherited attitude of respect for nature, which somehow needs saving. Respecting creation means respecting life. Certain charismas should not be neglected in everyday life in the world, in environmental movement, in the processes of life affirmation. Environmental issues here are related to the question of the quality of life, especially the most fragile creatures and the poorest people in their unstable conditions existence. Therefore, the charismatic experience of the Spirit of God cannot be depoliticized or depoliticized, because the Holy Spirit is the source of energy, the source of life, all life.
A small river with a creaking carriage,
Sandy shore with low willow trees.
Motherhood problem
The topic of motherhood is touched upon by N.A. Nekrasov in the poem “Nightingales”. A mother teaches her children to appreciate beauty and love nature. She really wants her children to be happy. Expressing the dream of all mothers, she says that if there were lands for people where they would live freely, then “peasant women would carry everything there in the arms of their children.”
Raises children by personal example Matryona Timofeevna, one of the heroines of the poem by N.A. Nekrasov “Who lives well in Rus'?” She takes over humiliating punishment, intended for the son, protects him pure soul from shocks.
The famous writer A. Fadeev in “A Word about a Mother” urged readers to look back at their lives and answer the question: “Isn’t it because of our failures and isn’t it because of our grief that our mothers turn gray?” He noted with disappointment that “the hour will come when all this will turn into a painful reproach to the heart at the mother’s grave.”
The story by V. Astafiev tells about the cat Belogrudka, whose kittens were taken away by the children from the village. The author writes with pain about the pain of a mother searching for her children.
The famous writer A. Fadeev wrote in “A Tale about the Mother”: “Isn’t it because of our failures, mistakes, and isn’t it because of our grief that our mothers turn gray? But the hour will come when all this will turn into a painful reproach to the heart at the mother’s grave.”
The problem of the transformative power of parental love
IN a short story"Happiness" famous writer Yu. Bondarev tells about a story that happened in one ordinary family. The main character reflected on hopelessness, on the misfortunes that haunt people throughout their lives. She was amazed that her father considered himself happy man, because everyone is alive, there is no war, the whole family is together. The woman’s soul warmed, she realized that happiness is feeling loved by loved ones and giving them your love.
The problem of parenting
In the story " White goose" famous children's writer E. Nosov tells the story of a handsome goose who covered his babies with himself during a heavy hailstorm. All twelve fluffy “dandelions” survived. He himself died.
The problem of the unmerciful attitude of adults towards children
* The famous talented writer I. Bunin in the story “Beauty” tells about the cruel treatment of a stepmother towards her little stepson. It is also scary that his own father chose to betray his own child, exchanging him for his own well-being and peace of mind.
Life and fate of women
*Essence of life main character novel by L.N. Tolstoy's "War and Peace" by Natalia Rostova is love.
*ABOUT female share wrote in his works A.N. Nekrasov.
Global problems of our time
Historical types interaction between society and nature
The concept of nature, its role in human life and society
And nature. Global problems of our time
Topic 14. Philosophical understanding relations between society
Having reached heaven, we simultaneously knock on the gates of hell... The seeds of destruction grow within ourselves.
P. Kuusi
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“Not what you imagine, nature. / Not a cast, not a soulless face - / She has a soul, she has freedom, / She has love, she has a language,” - so in poetic form F.I. Tyutchev expressed the main motive of philosophical reflection on the essence of nature and its role in human life.
Nature is what surrounds us directly material world, which has not yet been touched by a human hand. Nature is the natural conditions for the existence of man and society, and, therefore, a philosophical formulation of the problem of their relationship is inevitable. Man came from nature, but exists in it. I. Goethe wrote about the relationship between man and nature: “Surrounded and engulfed by it, we cannot help but leave it, nor penetrate deeper into it. Unbidden, unexpected, she captures us in the whirlwind of her dance and rushes with us until, tired, we fall out of her hands.”
The science that deals with the interaction of living organisms, humans and society with the natural environment and is the natural scientific basis of the philosophy of nature is called ecology(from the Greek oikos - dwelling, logos - teaching). This term was coined by Ernst Haeckel in 1866.
Natural world represents a close unity of living and nonliving. In philosophy, the concept of nature is closely related to the concept biosphere. The biosphere is the entire collection of living organisms and their habitat (geographical environment). A huge contribution to the study of the biosphere was made by C. Darwin and V.I. Vernadsky.
The geographic environment includes the lithosphere, hydrosphere and atmosphere. But in the course labor activity man creates a “second nature”, i.e. a world of things that are not found anywhere in the natural environment. One of essential elements"second nature" is technosphere: tools, equipment, buildings, communications. In the 20th century IN scientific circulation the concept entered noosphere- the intelligent shell of the Earth, its “thinking layer”. The noosphere, named by V.I. Vernadsky concentration of energy of human culture has become a powerful factor global changes on Earth.
Let's define the role of nature for society and people.
Firstly, nature is the biological component of man, “the beginning that gives birth to us.”
Secondly, nature influences human customs and morals, and the development of society. S. Montesquieu believed that the power of climate is stronger than all powers. The character traits of people depend on it. For example, as many researchers note, climate had an important influence on the nature of labor in Rus'. Russia is a country of risky agriculture, where every third to fifth year there is a poor harvest. The short agricultural cycle - 4-5 months - forced the farmer to constantly rush. Sowing and harvesting turned into a real suffering, a battle for the harvest. V.O. Klyuchevsky develops this idea: “Not a single people in Europe is capable of such intense labor for short time what a Great Russian can develop; but nowhere in Europe, it seems, will we find such an unaccustomed attitude to even, moderate and measured, constant work as in Great Russia.” Therefore, we will not find moderation in the Russian soul, but we will notice a predisposition to go to extremes. Russian space - the North is harsh, attached to the line of temperate latitudes, and therefore all processes are naturally slowed down in our country. These circumstances determine the extensiveness of Russian life and culture. Extensive farming helps to consolidate the relatively low consumer needs of the Russian people and the corresponding low work culture. Hence the lack of initiative of the Russian person, his lack of self-discipline, a weak sense of responsibility, the arrhythmic nature of hard work and laziness. However, feeling the natural limitations of a harsh and unfavorable climate, the Russian people have developed the ability to steadfastly endure material deprivation. The natural origin of the Russian mentality is also connected with the immensity of Russia. The Russian soul does not see boundaries, and this limitlessness enslaves it. “The spiritual energy of the Russian person has entered inside, into contemplation, into spirituality, it cannot turn to history associated with design... The Russian person feels helpless to master these spaces and organize them,” wrote N.A. Berdyaev. Russian people are accustomed by nature to the meaninglessness of almost any calculation, do not rely on reason, and do not believe in progress. Unfavorable natural environment turned him into a fatalist. He believes more in luck and chance. The Russian soul opens up to all distances, is directed towards the distance of the end of history. Russian people generally have the habit of living with dreams of the future. It seems to them that everyday, harsh and dull life today there is, in fact, a temporary delay in the onset true life, but soon everything will change, a true, reasonable and happy life will open.
Supporters geopolitics– political science concept – they believe that foreign policy state is determined geographical factors(state of the country, natural resources, climate). For example, the natural vulnerability of external borders and gigantic spaces influenced the character state power in Russia. Authoritarianism and centralization are an objective historical pattern of its structure. The state in Russia was not only the protector, but also the main exploiter of the people. G.D. Gachev notes: “The state is the main owner and entrepreneur, the pusher of civilization. And so the People and the State in Russia have different tempo-rhythms in Time. People gravitate towards natural development with a slow step of time, which is organic for the Russian bear. And so it has happened over the centuries that the Russian people have become accustomed to working, fulfilling the order of the organizing will of the Power.” In the Russian mentality there is always a smoldering anarchic desire to rebel against own state. The state initially confronts the Russian person as something hostile, and moral prohibitions do not apply to him, as an enemy: he can be deceived, he can be stolen from; promises made to the state may not be fulfilled. On the other hand, the Russians were initially destined to engage with numerous civilizationally heterogeneous ethnic groups and peoples into various ethnic processes of mixing; for the sake of your own safety, build relations with them on the basis of peace and harmony. From here, important features of the Russian mentality were formed - complementarity, tolerance, respect for other peoples, hospitality.
Thirdly, nature is the source of all consumer goods (food, clothing, housing, energy, minerals, etc.).
Fourthly, nature is, of course, an object of aesthetic contemplation and admiration, pleasure and inspiration. Nature is a brilliant artist, a grandiose temple and a wondrous spectacle all rolled into one.
