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Minulosť a budúcnosť ľudstva z hľadiska kritického environmentalizmu

100%
Sťahel R.
ΣΟΦΙΑ. Pismo Filozofów Krajów Słowiańskich
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2018
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vol. 18
91-102
RU
Напротяжении своей истории человечество разработалo ряд стратегий с помощью которых удерживался баланс между ростoм популяции и наличием доступных ресурсов, необходимых для удовлетворения его основных жизненных потребностей. Эти стратегии всегда определялись экологическими возможностями конкретного региона, в то же время оказывали воздействие на его среду. Однако степень воздействия на окружающую среду, наблюдаемая в последние десятилетия, позволяет утверждать, что человечество стало “ведущей силой”, влияющей нa геологическое и климатическоe состяние окружающей среды планеты. Будущее человечества завист от того, успеет и сможет ли оно изменить свои стратегии до момента, пока ресурсы планеты еще позволяют существование глобальной цивилизации.
EN
In its history, humankind worked out several life strategies with which they were balancing their growth in number and the availability of sources to satisfy their basic needs. These life strategies were always determined by the environmental opportunities of specific region, but, at the same time they impacted this environment. However, the degree of environment influence attained in last decades such a level that humankind became a geologic-climate force. Now the future of humankind depends on whether the humankind will be able to change its life strategies applied until now, before the environment of the globe stops to make possible the existence of global civilization.
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ENVIRONMENTALIZMUS AKO POLITICKÁ FILOZOFIA PRE 21. STOROČIE

100%
Sťahel R.
Filozofia (Philosophy)
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2018
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vol. 73
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issue 1
1 – 13
EN
The author understands environmentalism as a stream of contemporary political philosophy based on the reflection of causes and possible effects of global environmental crisis as one of the most serious threats to current political system and global civilization as a whole. Considering the changes in social, technological and environmental starting conditions of the economic-political system – i.e. the consequences of the transition from the stable geologic-climate era of Holocene to the unstable era of Anthropocene – it is necessary to reconsider the basic premises, imperatives and conceptual frames of current economic-political system. The philosophical foundations of current economic-political system as well as the basic premises of environmentalism and concepts relevant to the reflection of current threats and risks were articulated in some of the writings of the founders of modern political thinking. The author’s focus is on the concept of civil and human rights, the concept of state of nature, and the concept of social contract, which could be of help in the examination of the crisis of current economic-political system as a whole and the environmentalism in particular. The author’s hypothesis is that the political philosophy of the 21st century must reflect the environmental preconditions and limits of the existence and forms of any economic-political system while taking into account that all economic and social activities have their impact on the quality and sustainability of the environment.
3

K FILOZOFII EKOLOGICKEJ CIVILIZÁCIE

100%
Sťahel R.
Filozofia (Philosophy)
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2020
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vol. 75
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issue 10
815 – 831
EN
The article presents the concept of ecological civilization and examines some of its aspects and its philosophical background. It points to the problem of understanding the concepts of culture and civilization, also in relation to the understanding of civilization as a further stage in the development of society. The ecological civilization should overcome the contemporary industrial civilization and its devastating effects on society and the environment. In examining the philosophical background of the concept, it focuses on Daoism and its relevance to contemporary, especially Chinese environmentalism. Finally, it deals with the differences between the Chinese and Western versions of the concept of ecological civilization, which identifies in a different understanding of the possibilities of ecological democracy and authoritarianism as tools for achieving an environmentally sustainable society.
4

LOVELOCKOV KONCEPT UDRŽATEĽNÉHO ÚSTUPU A JEHO KONZEKVENCIE

100%
Sťahel R.
Filozofia (Philosophy)
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2019
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vol. 74
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issue 5
352 – 365
EN
The aim of this study is to identify the key terms and arguments of J. Lovelock՚s sustainable retreat concept and their analysis with emphasize on the consequences of this concept for political, social and environmental thinking. J. Lovelock points out that considering rapid and complex changes in global environment, marked by the term Anthropocene; we do not have enough time and sources to realize the sustainable development concept. For that reason, it is, according to him, necessary to formulate sustainable retreat concept as a strategy which will allow to prepare for climate change in a way that not only a man as a biological specie, but also civilized society could survive. Even basic theses of this concept indicate a need to revalue majority political concepts, mainly concepts of sovereignty, citizenship, also the freedom of movement and residence, freedom of business and consume, which are fundamentals of neoliberal economic-political system. Retreat expects elaborated and organized migration to beforehand chosen and arranged areas. Opposite to retreat is mass escape chaos that reduces human relations to fight for survival. As J. Lovelock proposed in his sustainable retreat concept, relocating people from areas affected by climate changes to climate oases would mean that rich northern countries give up their current, in fact, isolationistic politics that refuses climate migrants. Therefore the sustainable retreat concept requires much greater competence and mainly willingness to cooperate not only on national, but also on international and global level more than humanity is able to do it currently.
5

ENVIRONMENTALIZMUS AKO POLITICKÁ FILOZOFIA PRE ANTROPOCÉN

100%
Sťahel R.
Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy
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2016
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vol. 9
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issue 2
24 – 41
EN
The paper is a philosophical reflection on the reciprocal conditionality of social, economic, political and environmental crisis tendencies of the global industrial civilization which reciprocal intensification reveals existential risk not only to the current level of the development of the civilization, but also to humanity as biological specie. Nowadays environmental risks could break out into ecological and also political catastrophe on global scale. Based on U. Beck’s theory of world risk society this paper focuses on critical analysis of reasons why global environmental crisis still not lead to the world wide environmental movement for change of basic imperatives of world economic-political system on governmental nor nongovernmental level. The author assumes that these are the ways in which societies deal with the imbalance between the increasing population and its consumption and the limits of resources of a particular place, which in the long term determines the sustainability and stability of the economic-political system in a specific ecosystem. All of the life strategies have environmental as well as social and political consequences, which in turn influence the environment. The author defends a thesis according to which the environmental responsibility must be understood as a political and legal more than a moral and ethical category and works with the proposition that philosophy adequate to current threats must be a political and in the same time environmental philosophy. A new perspective which opened up for philosophical reflection by the global environmental crisis shows the need to redefine humanism, enlarge its purpose with environmental assumptions of realization of human rights along with the environmental responsibility. This new humanism should be oriented on creation and preservation of assumptions for long term sustainability of inevitable preconditions for realization of basic human rights, which means theoretical and practical recognition of rights to access water, food and shelter for all human beings. New humanism should be broadened on environmental responsibility of all human activities. Otherwise could global environmental catastrophe lead to abandon the concept of universal human rights and bring wave of renationalization as another political catastrophe.
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