Sentences with phrase «daycent ecological model»

We want to show that philosophy can help biologists to develop an ecological model of living things that will both be more fruitful scientifically and give more appropriate guidance to ethics and social policy.

In the following chapter I attempt to outline an approach to the future using an ecological model in which life becomes the central category.

I also think that the ecological model of Birch and Cobb is superior in explanatory power to any present mechanical model because the ecological model accepts human feelings as primary givens.

However, the traditional Western - Christian paradigm of nature is being challenged by new ecological models and theoretical explanations of the interconnectedness of humanity with nature developing within the natural sciences.2 Recent Christian theological discussion, most notably process theology, also focuses on these same scientific models in recognition of the inadequacies of traditional Christian and secular views of nature.3 Of course, there are a number of Western versions of this emerging ecological paradigm; no two of them are exactly alike in their technical details or explanatory categories.

Birch and Cobb maintain that the ecological model is more adequate than the mechanical model for explaining DNA, the cell, other biological subject matter (as well as subatomic physics), because it holds that living things behave as they do only in interaction with other things which constitute their environment (LL 83) and because «the constituent elements of the structure at each level (of an organism) operate in patterns of interconnectedness which are not mechanical» (LL 83).

This trust in life and the actual experiences which it entails are part of human existence that can be far better explained, as Birch and Cobb affirm, by an ecological model rather than an older mechanical one.

In reading The Liberation of Life by Charles Birch and John B. Cobb, Jr., I was impressed by the precision of concept of their ecological model and its adequacy to be a guide for science, ethics, and philosophy.

The author's thesis is this: dialogical encounter with Buddhist tradition — in this case illustrated by the esoteric teachings of Kukai — and Western ecological models of reality emerging in the natural sciences and Christian process theology, may energize an already evolving global vision.

In this paper, I shall present a more adequate mechanistic position based on a contemporary image of a machine and attempt to show its relationship to the ecological model of Birch and Cobb.

The author presents a mechanistic position based on a contemporary image of a machine and attempts to show its relationship to the ecological model of Birch and Cobb, in which a classical mechanism is presented based on an outdated image of a machine.

As the ecological model itself is clarified and made more nearly into a good model, its potential for actual mechanization is enhanced.

The significance of these examples for the ecological model of life Birch and Cobb propose is that every entity is internally related to its environment.

This diagram depicts the interdependent dimensions of an ecological model of personal growth and social change: (16)

The ecological model of the universe helps us to overcome the dichotomy between the individual and its relations to its environment, between the living and the non-living, between freedom and determinism and between nature and God.

The ecological model of the universe differs in two important respects from the substance or mechanical model.

But what is the evidence in favor of the ecological model, of entities as subjects and of entities as dependent in their constitution upon their environment?

The ecological model of the universe and its entities shows the fundamental similarity of all individual entities from protons to people.

The ecological model is thus a process or event way of looking at things.

When the events at the molecular level attain the kind of stable structure they may have in a stone, the relevance of the ecological model to the stone as a whole becomes trivial.

With the ecological model we can do better.

In the ecological model evil springs from chance and the freedom that it allows — not from providence (Hartshorne 1979).

Indeed it is the point of the ecological model.

He proposes an ecological model in which all entities, from protons to humans, are ultimately related.

The ecological model, in contrast, pictures local communities as self - sufficient.

The main reason that the present economic order is incompatible with the ecological model, or any other genuinely pluralistic one, is that it is based on homogenization.

The ecological model, when abstracted from possible negative uses, provides us a way of thinking of e pluribus unum that avoids taking one extant culture as normative or just leaving the many as many.

Young proposes that we employ an ecological model in thinking of a pluralistic society.

In the ecological model there is constant tension between chaos and order since order is neither the outcome of one all - powerful orderer nor of deterministic necessity.

The ecological model by itself abstracts from all of this and can support a quite static world view.

The ecological model is extremely suggestive.

The ecological model of nature is put forward as a credible alternative to materialism and mechanism.

The ecological model opens up a way to understanding this in terms of lure and response.

In the ecological model what has been achieved of value in cosmic history is saved.

In the ecological model we recognize in all entities some measure of responsiveness and freedom which we share.

The most important contribution of the ecological model is that it provides a vision of unity that does not involve assimilation of all to the norms and values of one culture.

The ecological model would encourage a measure of separation at the congregational level but would then emphasize patterns of relationship among these congregations that are currently rare.

In the ecological model evils spring from chance and the freedom that allows — not from providence.

In the ecological model of God they are in the primordial mind.

In the ecological model God is the most natural entity there is.

Here is an opportunity to experiment with both the ecological model and the evolutionary one.

The ecological model can be implemented only by drastic decentralization of the economy.

The ecological model personalizes relationships.

My greatest sense of urgency is focused on this ecological model.

The ecological model thus argues for the relevance of God to the being of and the understanding of the universe and all its entities.

But modern physics has moved away from this mechanistic model of the ultimate particles to a much more ecological model (see Chapter 3).

The ecological model is inclusive of much that is worthwhile in the mechanical analysis.

The contrast of the mechanistic and the ecological model of life can now be restated at the level of molecules and beyond to entities such as electrons.

In the ecological model every event involves intersections that introduce elements of chance, but every causal pathway has elements of purpose, expressing itself in choice, or decision, or self - creativity.

In the ecological model a contrast is drawn between an organism or individual and a machine.

The ecological model makes sense only in so far as these qualitative elements of environment are given a reality as real as the material objects around us.