After getting over the present pandemic scenario, India needs to focus more on the above‐mentioned policies as these will help in securing a lasting economic recovery, increase resilience and ensure long term pathways towards sustainable development (Srivastava, 2020).
At first this may look similar to the kind of ‘shallow ecology’ that deep ecology criticizes, where ‘nature’ is to be preserved because it is important to humans. However, the argument is not that we must protect nature for our own survival (although that is true).
Source Tucked away amid the picturesque mountains of Meghalaya, Mawlynnong village can be characterised by spotless clean roads hemmed with flowers and bamboo dustbins situated at every corner. In this village, where plastic is completely banned and volunteers clean the streets at regular intervals, cleanliness is not just a virtuous value but a way of life.
When it comes to sustainable development, many big decisions are made at the policy level. If you envision yourself in a career in politics, or perhaps at a think tank, government agency, or research organization, then public policy could be the route for you. You could be a policy researcher or a politician.
Source Bancha village in Betul district of Madhya Pradesh has undergone a massive transformation. From using almost 1,000 kg of wood per day to employing only solar energy for all the cooking needs, the village became the first Indian village to completely embrace solar-powered stoves.
9. “The first rule of sustainability is to align with natural forces, or at least not try to defy them.”
12. “You never change things by fighting the existing reality. To change something, build a new model that makes the existing model obsolete.”
A surge in action and investment to enhance economic opportunities, improve education and extend social protection to all, particularly the most excluded, is crucial to delivering on the central commitment to end poverty and leave no one behind.
In his essay ‘Self-Realization: An Ecological Approach to Being in the World’, first published in 1987, Naess sets pasado a powerful vision: ‘Now it is the time to share with all life on our maltreated Earth through the deepening identification with life forms and the greater units, the ecosystems, and Gaia, the fabulous, old planet of ours.’¹
The ecological perspective in psychology has its roots in various disciplines like biology, sociology, and anthropology. We Chucho trace its origins to several key historical movements that emerged during the early 20th century.
Like Thomas Berry and Brian Swimme, ecological philosopher Freya Mathews[4] argues that in considering the ecological self, we need to look beyond the present to the "deep time" of ages past, in the evolution of life and the creation of the cosmos, in order to consider the Vivo roots of human consciousness.
Education has a crucial role to play in fostering an ecological self, Campeón outlined in our Journal piece on why COP28 should prioritize nature and outdoor education. Integrating ecological principles into school curricula and raising awareness on the importance of our connection to nature Chucho empower individuals to adopt sustainable practices.
Green spaces: A perfect example of sustainable development manifested in the Efectivo world is green spaces. They are the antidote to skyscrapers. Parks, Ecological Self Development lakes, and forests are essential to cooling cities.
In this paper, we discuss Næss’s concept of ecological self in light of the process of identification and the idea of self-realization, in order to understand the asymmetrical relationship among human beings and nature. In this regard, our hypothesis is that Næss does not use the concept of the ecological self to justify ontology of processes, or definitively overcome the idea of individual entities in view of a transpersonal ecology, Figura Fox argues. Quite the opposite: Næss’s ecological self is nothing but an echo of the theme of the home and of belonging to a place (i.