Search results

1

Czym jest współczesna ekologia człowieka

100%

Siniarska A., Wolański N.

Studia Ecologiae et Bioethicae

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2003

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vol. 1

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issue 1

63-95

EN

Human ecology is a synthetic transdisciplinary science concerned with human life and culture as a dynamic component of ecosystems. Human ecology (HE) synthesizes parts of the knowledge of several classical disciplines in a specific way. The essence of HE is the interaction between humans and the total environment. While the whole idea of HE is originated in anthropology, the first time the term .human ecology" was used in geography and next in sociology. Historically, in its monodisciplinary stage of development, the problems of several classical disciplines related to man and environment were called human ecology. The next stage was the multidisciplinary state, related to IBP (International Biological Programme), presenting a patchwork of information without syntheses. Contemporary HE offers more than a patchwork of knowledge and is based on system theory. In human ecology, human evolution and ontogeny are understood as processes of adaptation and adjustment to the environment. HE may be considered to have two parallel foci: an academic HE as a scientific discipline, and an action-oriented HE (environmental engineering, preservation, education, and health protection against environmental deterioration). In HE several divisions and research perspectives may be defined: 1. Philosophical problems of HE; 2. Social and biological problems of human-environment; 3. Environmental problems of human biology and 4. Cultural adaptive behavior.

2

Dzieje placówek ekologii człowieka w Polsce

80%

Wolański N., Siniarska A.

Studia Ecologiae et Bioethicae

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2003

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vol. 1

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issue 1

25-61

EN

Poland is the country where a first scientific institution under the name of Human Ecology (HE) had been established. It took place in 1960 in the National Research Institute of Mother and Child. In 1969 this institution was moved to the Institute of Ecology of the Polish Academy of Sciences under the name of Laboratory of Human Ecology then changed into the Department of Human Ecology. In the middle of the 60s, the Laboratory of Human Ecology and Paleopathology was created in the Department of Mediterranean Archaeology of the Polish Academy of Sciences. In the 70s the Department of Hygiene and Human Ecology existed in the College of Physical Education in Katowice. HE is the main interest of the Department of Human Populational Ecology, Institute of Anthropology of the Adam Mickiewicz University in Poznań. Since 1999 the Division of Human Ecology within the Department of Biology and Human Ecology exists in the Academy of Physical Education in Wrocław. In 2000 the Department of HC in the Institute of Ecology of the Polish Academy of Sciences was canceled and then in 2001, the Unit of EC in the Faculty of Christian Philosophy of the Cardinal Stefan Wyszynski University was created. Within this Unit, two Chairs were formed: Human Biology and Cultural Anthropology. The first one contains three Departments: 1. Auxology and Gerontology; 2. Genetics of Human Population and Demography; 3. Public Health and Nutrition. The second Chair has two Departments: 1. Ethnology and Anthropogeography; 2. Urban and Space Planning.

3

Od etologii zwierząt do ekologii człowieka

70%

Łepko Z.

Studia Ecologiae et Bioethicae

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2013

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vol. 11

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issue 3

9-28

EN

The title "From the ethology of animals to human ecology" acknowledges both the theories of evolution developed in numerous scientific fields of science, and the academic achievements of Konrad Lorenz and his partners, the development of which are shown through the order of studies they published, from the scope of classical ethology and the row of humanities, to philosophy and human ecology. Lorenz conducted an ethological examination of human culture, thereby uncovering its biological bases, its dynamics, social pathologies and means for overcoming them. Thanks to this Lorenz gained an insight into the character of the crisis of contemporary civilization, described and diagnosed it, presented the causes and proposed a cure. Lorenz recommended mobilizing efforts to create an ecological ethos for those surviving on Earth. Today it isn't possible to predict the future of Homo sapiens on our planet, however we have a duty to prepare for our struggle to survive. It is not only about survival, but to the preservation of the human way of life. This is a matter of biological and spiritual survival. Therefore, Lorenz's ethological humanism takes on the mantle of a new 'evolutionary humanism".

4

Jana Pawła II koncepcja „ekologii ludzkiej” kluczem do rozwiązania kryzysu ekologicznego

61%

Twardowski M.

Studia Gdańskie

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2012

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issue 30

235-248

PL

Kościół katolicki zawsze stał na stanowisku, że droga do rozwiązania „problemu ekologicznego” choć wiedzie przez naukę, technikę, ekonomię i politykę, jednak nie może zatrzymać się tylko na tych dziedzinach. Decydującą rolę w kształtowaniu zachowań proekologicznych odgrywa wszystko to, co ogólnie określamy jako humanistyczny aspekt ochrony przyrody. Ten aspekt, na który ciągle w swym nauczaniu kładł nacisk Jan Paweł II, tworzy właściwa hierarchia wartości, zakorzeniona w danej społeczności, która decyduje o określonej postawie człowieka wobec przyrody. Jana Pawła II koncepcja „ekologii ludzkiej”, twórczo rozwijana przez Benedykta XVI, powinna być bezcennym drogowskazem w rozwiązywaniu groźnego dla współczesnego świata kryzysu ekologicznego.

EN

In June 2012 in Rio de Janeiro a United Nations Conference on Sustainable Development (Rio+20) is planned. The objectives of the upcoming Conference include, as the organizers have announced, renewing political obligations in the field of sustainable development, evaluation of progress and taking a stance on arising challenges. The topics of the planned UN conference revolving around the idea of sustainable development have been raised for many years in the teaching of the Catholic church in the writing and speeches of its Popes. The Catholic church’s standing has always been the road to solving „the environmental problem”, although it leads through science, technology, economy and politics, cannot simply include these areas only. The key role in shaping pro-ecological behaviours belongs to everything that we generally refer to as the humanistic aspect of nature conservation. This aspect, underlined repeatedly in the teaching of John Paul II, consists of a relevant hierarchy of values, rooted in each community that decides on given attitudes of man towards nature. This paper presents the main ecological themes, with the focus on those oriented towards the now fashionable issue of sustainable development, grounded in the teaching of John Paul II. The Pope’s suggestions regarding the solution to the environmental crisis involve many themes that are pioneer in relation to those of the previous heads of the Holy See. However, in order to present the continuity of teaching by the Church in the area of interest, the main concepts of the environmental message of John Paul II’s predecessor, Pope Paul VI, are remembered. The environmental solutions according to John Paul II are continued by Pope Benedict XVI, therefore the last part of this paper includes the vision of the human-environment relationship present in the teaching of the current Pope.

5

Współzależność cech budowy ciała i dynamiki ich zmian w okresie pokwitania (raport 3 z dwuletnich comiesięcznych badań na Jukatanie w Meksyku)

61%

Wolański N., Rojas A., Uc L., Siniarska A.

Studia Ecologiae et Bioethicae

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2004

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vol. 2

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issue 1

75-88

EN

In the present, the third publication included in this volume, the main topic considers the explanation of the existence of any relations between studied variables of body builds during the period of 22 months, e.g. from the beginning till the end of investigations. At that time the considerable changes related to the pubertal period took place. The results of the correlation matrix between studied variables and factor analysis for the whole material and for each gender separately are presented. It is seen that there are differences between boys and girls in the interrelation concerning studied variables and in separated latent factors. It is rather related to differences in the phase of puberty (more advanced girls than boys in this process), although the same calendar age. Girls who mature earlier are characterized by greater initial stature and greater body weight, BM I fat mass (including subcutaneous fat tissue), and fat-free mass at the beginning and end of the study than girls who mature later. However, later matured girls show, in the whole investigated period, greater increments in stature and weight than earlier matured ones (of the same calendar age). At the earlier stage of puberty (boys under study) the factor one (F I) representing body mass and its increments, is associated with final body height (at the end of study), whereas F3 is associated with initial height (at the beginning of the study). This association is reverse at the latter phase of puberty (girls under study), while F I (also representing body mass but not its increments) is associated with the initial height, whereas final height represents the separate factor (F3).

6

Każde dziecko i każda jego cecha ma swoiste tempo rozwoju, modyfikowane przez warunki życia w danym okresie. (Raport 2 z dwuletnich comiesięcznych badań na Jukatanie w Meksyku)

61%

Wolański N., Rojas A., Valentin G., Siniarska A.

Studia Ecologiae et Bioethicae

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2004

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vol. 2

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issue 1

47-74

EN

In the first report, the specific monthly rate of changes of body build measures, typical for a studied group of youths and /or seasonal changes according to climatic conditions were not observed (Siniarska et al., 2005). The preliminary results suggested that observed changes rather depend on an adjustment to conditions and mode of life than to changes in nature. In the present report changes in particularly studied individuals were analyzed to verify the previous hypothesis suggesting that the rate of development has an immediate (causal) sense. The problem of whether the pubertal spurt is a single developmental effort or series of changes with dominance of intensified increments was considered. To explain the phenomenon of difference in onset of the pubertal spurt and its intensity in various populations, monthly measurements were conducted in individuals being at the age of puberty. The results show that each individual and its variable show a different rate of changes. It suggests that the rate of development and changes in body mass and fat mass are occasional. It rather depends on living conditions, mostly on nutrition and mode of life (physical activity and leisure). The only regularity shows that rather short (1-3 months) periods of rapid growth (saltations) are divided by slower growth periods (stasis), but their duration and time of occurrence have a very individual character. The rate and rhythm of each body build variables are also different. These phenomena depend rather on condition s in which the development of each individual occurs, as well as on its genetic predispositions and eco-sensitivity. It is probable, that differences in onset and intensity of pubertal spurt depend on alternations between periods of saltations and stasis of growth processes and on changes in body mass. These studies need to be repeated during a longer period of time (at least within a 5-year period ), in different climatic conditions and social groups.

7

Czy istnieje sezonowy rytm rozwoju w warunkach tropikalnych? (Raport 1 z dwuletnich comiesięcznych badań na Jukatanie w Meksyku)

61%

Siniarska A., Rojas A., Valentin G., Wolański N., Dickinson F.

Studia Ecologiae et Bioethicae

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2004

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vol. 2

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issue 1

9-46

EN

The main aim of this work concerns the answer to the question of whether the general regularity of seasonal differences in changes of height, weight, and body components during ontogeny in tropics exists. If so, whether this phenomenon depends on cyclic changes in nature or this rather is an adjustment to local conditions and mode of life. To answer this question the studies took place in the tropical climate of Yucatan and included 49 boys and 47 girls aged 11-12 years and being of Maya, Mestizo, and Creole origin. The youths were attending two schools that were located in rather poor districts of Merida (the capital city of the Yucatan State, Mexico). The investigations started in February 2002 and ended in November 2003 and were continued monthly. The standard anthropometric methodology was applied to measure body height, weight, arm, waist, hip, and calf circumferences, and five subcutaneous fat folds (biceps and triceps brachii, subscapular, suprailiac and calf). Bioimpedance techniques were used to estimate fat mass (FM ), fat-free mass (FFM ), and total body water (TBW). The results show that general regularities in monthly or longer rates of stature increments and increments or declines of body mass do not exist. There are not similar regularities of changes even in groups of coevals of the same gender and within the youths coming from the same district. Each variable shows a quite specific rate of change.

51%

Kopczyński M.

Roczniki Dziejów Społecznych i Gospodarczych

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2016

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vol. 76

PL

Body height reflects the standard of living in the first 18–20 years of life, while its changes serve as an index measuring the wellbeing of the society. Steady growth of body height in the Polish territory started in the 1860s. The changes recorded in earlier periods were reversible: the highest average was noted in Late Middle Ages, with body height then regressing until mid-19th century. The evolution of body height in Japan and Korea is a reflection of genetic and environmental conditions. The Japanese were higher than Koreans in the mid-20th century, but as the level of economic development of both countries became equal, the height of Koreans surpassed the average height of the Japanese. Even more dramatic influence of the environment can be noticed in the comparison of the body height of South and North Koreans over the 20th century.

15

Ekologia ludzka jako poszerzona perspektywa ekologiczna

43%

Wyrostkiewicz M.

Teologia i Moralność

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2016

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vol. 11

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issue 1(19)

59-69

EN

The ecological perspective is a new paradigm of research – it means a look at reality taking into account four factors. These are: the central unit, the environment, natural ecological economics and development. This natural-scientific point of view is expanded in human ecology. First of all, the study included also other sciences (humanities, theology). Each of these four factors is also expanded. The basic unit is the human person, the environment is nature and society, the natural ecological economics means living in accordance with the nature of all creatures and the development means the integral development of the human person.

PL

Perspektywa ekologiczna oznacza paradygmat naukowy, czyli spojrzenie na świat z uwzględnieniem czterech faktorów, które stanowią fundamenty tej perspektywy. Są to: jednostka centralna, środowisko naturalne, naturalna ekonomia środowiskowa (ekologiczność) oraz rozwój. Taki wypracowany przez ekologów-przyrodników sposób patrzenia na badaną rzeczywistość zostaje w ekologii ludzkiej poszerzony. Przede wszystkim do badań włączone są inne nauki, także humanistyczne. Poszerzony też jest każdy z faktorów. Jednostką podstawową jest osoba ludzka, środowiskiem przyroda i społeczeństwo, ekologiczność oznacza życie zgodne z naturą wszystkich stworzeń, a rozwój to rozwój integralny osoby ludzkiej.

16

Wspólny dom. „Ekologiczna” encyklika papieża Franciszka

43%

Machinek M.

Teologia i Moralność

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2016

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vol. 11

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issue 1(19)

71-84

EN

The aim of the encyclical of Pope Francis Laudato Si’ is neither settling of the controversies around the reasons of the ecological crisis, nor making concrete proposals for its solution. The Pope reveals rather the deep roots of the crisis. They are inherent in a greedy and mindless attitude to the environment. That attitude leads to a kind of “wasteful and consumerist superdevelopment”. It means that only a few profit from the resources of the earth, which have originally been destined for all. One of the keywords for understanding the encyclical is doubtlessly a term “human ecology”. According to that term not only the habitats of plants and animals should be protected but also human life and the requirements of the human nature, independently from their development stage, health and social status. The ecology is according to Pope Francis not a marginal subject of Christian reflection but it refers to the essence of Christian life founded on the Gospel itself. That is why the ecological spirituality is also very important. It enables to shape the adequate attitude to every human being and to the natural world.

PL

Celem encykliki papieża Franciszka Laudato si’ nie jest ani rozstrzyganie toczących się sporów wokół przyczyn kryzysu ekologicznego, ani też proponowanie konkretnych rozwiązań. Papież odsłania raczej głębokie korzenie tego kryzysu. Tkwią one w chciwym i bezmyślnym odniesieniu człowieka do otaczającego go świata. Nastawienie to prowadzi do „rozrzutnego i konsumpcyjnego nadrozwoju”, w ramach którego nieliczni korzystają z bogactw, które pierwotne zostały przeznaczone dla wszystkich. Problematyka ekologiczna jest ściśle związana z kwestią społeczną i problematyką ubóstwa. Słowem kluczowym do zrozumienia tej encykliki jest niewątpliwie pojęcie „ekologii ludzkiej”, a więc logiki, dzięki której człowiek troszczy się nie tylko o habitaty roślin i zwierząt, ale respektuje życie i wymagania ludzkiej natury w każdym pojedynczym człowieku, niezależnie od jego stanu zdrowia, zamożności czy stadium rozwoju. Ekologia nie jest dla papieża Franciszka marginalnym tematem w chrześcijaństwie, ale dotyka samego sedna życia zbudowanego na Dobrej Nowinie. Dlatego istotna jest także duchowość ekologiczna, w ramach której będzie pielęgnowane właściwe odniesienie do samego człowieka oraz do świata przyrody.

17

Kościół a ekologia ludzka

41%

Dziedzic J.

Polonia Sacra

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2019

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vol. 23

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issue 1(55)

103-126

EN

The article discusses the problem of human ecology in the context of the Catholic Church teaching. The term “human ecology” puts a strong emphasis on the fact that man has his own nature which needs to be respected and which must never be manipulated according to his own wishes and desires. Therefore, when one says it is our duty to protect the natural environment, one must not forget that this responsibility also includes protecting human rights and needs. In other words, man is responsible for all creation, both nature and people. The main principle of this philosophy is to respect and protect human dignity, which, in turn, indicates that human life has to be protected from the moment of its conception till the moment of its natural death. Everyone’s dignity has to be recognized, accepted and never marginalized. All people, regardless of their health, social status or age, deserve respect. Pope Francis appeals to everyone to respect others with no exceptions: the poor, the sick, the disabled, immigrants and the old. To work out such an ecological ethos requires education: it is important to emphasize the importance of achieving harmony within one’s own self and solidarity with others. It is essential to adopt a life-style of simplicity, moderation and discipline, which will help to live according to the paradigm: “more to be than to have”. Moreover, it is absolutely paramount to forge a sensitive conscience, which helps to respect and protect both the natural and human environments.

PL

Artykuł omawia problematykę ekologii ludzkiej w kontekście nauczania Kościoła. Samo sformułowanie „ekologia ludzka” podkreśla, że człowiek ma naturę, którą winien szanować, i którą nie może manipulować według swego uznania. Kiedy mówimy więc o obowiązkach wobec przyrody, to musimy pamiętać, że są one związane z powinnościami wobec osoby ludzkiej. Człowiek jest bowiem odpowiedzialny za środowisko życia. Chodzi zasadniczo o poszanowanie godności osoby ludzkiej, która zakłada szacunek do życia od momentu poczęcia do naturalnej śmierci. Należy więc uznać godność wszystkich ludzi bez możliwości ich marginalizacji. Na szacunek zasługują wszyscy, niezależnie od zdrowia, pozycji społecznej czy wieku. Papież Franciszek apeluje więc o szacunek wobec ubogich, chorych i niepełnosprawnych, migrantów i osób starszych. Wypracowanie etosu ekologicznego wymaga edukacji. Należy w niej zwrócić uwagę na harmonię wewnętrzną z samym sobą oraz solidarność z innymi. Istotna jest tu postawa wstrzemięźliwości pomagająca żyć według paradygmatu „bardziej być”, niż „mieć”. W wychowaniu nieodzowne jest też formowanie wrażliwego sumienia pomagającego otaczać szacunkiem zarówno środowisko przyrodnicze, jak i środowisko ludzkie.

18

Edukacja do „teologii integralnej”. Nauczanie społeczne papieża Franciszka w encyklice „Laudato si’”

41%

Szułczyński A.

Studia Socialia Cracoviensia

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2016

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vol. 8

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issue 1

EN

The intention of the author of this article is a presentation of the social teaching of Pope Francis on the basis of his green encyclical related primarily to human ecology and environmental ecology, forming both in every family and then at school and university by the media and culture. Education in ‘integral ecology’ is intended to be sensitive to the various aspects of ecology and consequently the protection of human and social life against environmental degradation. Education is a long term process and therefore is concerned about an intergenerational ‘Common Home’, so it cannot be ignored by macro and micro structures of economy or ecology. Pope Francis indicates the correlation between ecology and economy, between environmental ecology and the ecology of man (human ecology) and above all, his moral condition. Social and economic systems must remain on guard to ensure that the balance between the biological and the ecosystem has been properly preserved. In the social assessment and analysis, Pope Francis criticises globalisation, neo‑liberalism as a form of a new colonialism providing false ecology in economy and in a global politics ultimately directed against developing countries and the poor and excluded. Therefore education which begins in the family has to take into account the problems of ecological crisis and the crisis of ecology of man and his moral condition. The social teaching of Pope Francis shows, as never before, the close relationship between economy, ecology and social ethics.

19

From the ethology of animals to the human ecology

41%

Łepko Z.

Studia Ecologiae et Bioethicae

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2020

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vol. 18

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issue 5

193-202

PL

Artykuł Od etologii zwierząt do ekologii człowieka dotyczy silnego wpływu darwinowskiej teorii ewolucji na kulturę europejską z przełomu XIX i XX w. W ślad za tym koncentruje uwagę na osiągnięciach badawczych Konrada Lorenza i jego współpracowników. Ich rozwój uwidaczniają kolejne opracowania z zakresu humanistycznej relewancji etologii klasycznej, aż po filozofię i ekologię człowieka. Lorenz przeprowadził badanie etologiczne kultury ludzkiej, odkrywając w ten sposób jej biologiczne podstawy, jej dynamikę, społeczne patologie i sposoby ich przezwyciężania. Dzięki temu rozpoznał antropologiczny charakter kryzysu współczesnej cywilizacji, opisał go i zdiagnozował, przedstawił jego przyczyny i zaproponował antidotum. Tym samym stworzył teoretyczne podstawy etosu ekologicznego przetrwania cywilizowanej ludzkości. Choć dziś nie da się przewidzieć przyszłości Homo sapiens na naszej planecie, to jednak mamy obowiązek przygotować się do walki o przetrwanie. Nie chodzi przy tym jedynie o przetrwanie biologiczne, ale o zachowanie ludzkiego stylu życia. Z tej racji etologiczny humanizm Lorenza należy uznać za współczesną odmianę „humanizmu ewolucyjnego”.

EN

The title “From the ethology of animals to human ecology” acknowledges both the theories of evolution developed in numerous scientific fields of science, and the academic achievements of Konrad Lorenz and his partners, the development of which are shown through the order of studies they published, from the scope of classical ethology and the row of humanities, to philosophy and human ecology. Lorenz conducted an ethological examination of human culture, thereby uncovering its biological bases, its dynamics, social pathologies and means for overcoming them. Thanks to this Lorenz gained an insight into the character of the crisis of contemporary civilization, described and diagnosed it, presented the causes and proposed a cure. Lorenz recommended mobilizing efforts to create an ecological ethos for those surviving on Earth. Today it isn’t possible to predict the future of Homo sapiens on our planet, however, it is our duty to prepare for our struggle to survive. It is not only about survival but also about the preservation of the human way of life. This is a matter of biological and spiritual survival. Therefore, Lorenz’s ethological humanism takes on the mantle of a new ‘evolutionary humanism’.

20

Human ecology

41%

Konstańczak S.

Studia Ecologiae et Bioethicae

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2006

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vol. 4

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issue 1

9-15

PL

Problemy ekologiczne maję wymiar uniwersalny, dotyczę bowiem zarazem całej ludzkości oraz każdego człowieka z osobna. Istnieje więc potrzeba utworzenia nowej ekologii z człowiekiem w roli głównej - zarazem jako głównym przedmiotem jej zainteresowania, twórcę i wykonawcę jej założeń. Tak rozumiana dyscyplina jest jednym z aspektów ekologii ogólnej, gdyż zajmuje się relacjami pomiędzy człowiekiem jako gatunkiem, a otaczajęcym go środowiskiem. Autor zauważa, iż niezależnie od stanowiska, jakie zajmę poszczególni przedstawiciele nauk, że przyszłość naszego gatunku zależy właśnie od interdyscyplinarnego rozwięzania problemów, które sygnalizuje ekologia człowieka.

EN

Environmental problems do have a universal dimension: they concern entire humanity as well as each human being individually, therefore, a new ecology needs to be developed in which man will play a principal role being a focal point of the study, its creator and executor of its assumptions, the discipline thus understood is one of the aspects of general ecology for it studies relationships between man as a species and its environment, the author believes that, regardless of the standpoint that representatives of various sciences may take, the future of our species depends on the interdisciplinary approach toward the questions that are subject to human ecology studies.

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Czym jest współczesna ekologia człowieka

Dzieje placówek ekologii człowieka w Polsce

Od etologii zwierząt do ekologii człowieka

Jana Pawła II koncepcja „ekologii ludzkiej” kluczem do rozwiązania kryzysu ekologicznego

Współzależność cech budowy ciała i dynamiki ich zmian w okresie pokwitania (raport 3 z dwuletnich comiesięcznych badań na Jukatanie w Meksyku)

Każde dziecko i każda jego cecha ma swoiste tempo rozwoju, modyfikowane przez warunki życia w danym okresie. (Raport 2 z dwuletnich comiesięcznych badań na Jukatanie w Meksyku)

Czy istnieje sezonowy rytm rozwoju w warunkach tropikalnych? (Raport 1 z dwuletnich comiesięcznych badań na Jukatanie w Meksyku)

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Miasto i community w ujęciu ekologii społecznej Amosa Henry'ego Hawleya

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Specyfika rozwoju osobniczego Homo sapiens na tle ssaków łożyskowych i Naczelnych

Skok pokwitaniowy i budowa ciała dziewcząt z Meridy (Jukatan, Meksyk) jako sposób przystosowania do warunków życia

Body height as a measure of the standard of living: Europe, America And Asia

Ekologia ludzka jako poszerzona perspektywa ekologiczna

Wspólny dom. „Ekologiczna” encyklika papieża Franciszka

Kościół a ekologia ludzka

Edukacja do „teologii integralnej”. Nauczanie społeczne papieża Franciszka w encyklice „Laudato si’”

From the ethology of animals to the human ecology

Human ecology