You cannot insert a gene you took from a bacteria into a seed and call it LIFE. You have not created life, instead you have only polluted it.
The fight for truth... is not just our right as free citizens of free societies. It is our duty as citizens of the earth.
Climate change is not just a problem for the future. It is impacting us every day, everywhere.
We can and must respond creatively to the triple crisis and simultaneously overcome dehumanization, economic inequality, and, ecological catastrophe.
Centralized economic systems also erode the democratic base of politics. In a democracy, the economic agenda is the political agenda.
Being a planetary citizen does not need space travel. It means being conscious that we are part of the universe and of the earth. The most fundamental law is to recognise that we share the planet with other beings, and that we have a duty to care for our common home.
Staying home is an ecological imperative, an ethical imperative. It is also a joyful option. It is the practice of oikonomia as the art of living. It is earth democracy in action, cultivating and expanding the freedoms of all beings.
Seeding the future when possible extinction stares us in the face; seeding freedom when the freedoms of all beings are being closed for the limitless freedom of the 1% to exploit the earth and people, to manipulate life and our minds: this calls for a quantum leap in our imaginations, our intelligences, our capacity for compassion and love, as well as our courage for creative nonviolent resistance and non-cooperation with a system that is driving us to extinction.
Simplicity and nonviolence are the basis of an economy of wellbeing, and such an economy must be localised.
The business of grabbing and money-making, through a violent extractive economy that the 1% have built, is burdening the earth and humanity with unbearable and non-sustainable costs, and has brought us to the brink of extinction. We do not have to escape from the earth; we have to escape from the illusions that enslave our minds and make extinction look inevitable.
However, such theorising is uninteresting in the context of a comparison with ethno-science and an evaluation in an ecological perspective, though for a dualist philosophy of science restricted to the analysis of ideas alone it is just these fields which are most interesting since they are the most advanced in the reductionist-positivist scheme of thought.
Maldevelopment is the violation of the integrity of organic, interconnected and interdependent systems, that sets in motion a process of exploitation, inequality, injustice and violence. It is blind to the fact that a recognition of nature’s harmony and action to maintain it are preconditions for distributive justice.
What could be a better indication of man’s continued dependence on nature than the fact that today’s so-called post-industrial societies satisfy most of their food needs through imports from so-called underdeveloped countries?
Ecology movements are political movements for a nonviolent world order in which nature is conserved for conserving the options for survival.
The worldwide destruction of the feminine knowledge of agriculture evolved over four to five thousand years by a handful of white male scientists in less than two decades has not merely violated women as experts but, since their expertise is modeled on nature’s system of renewability, has gone hand in hand with the ecological destruction of nature’s processes and the economic destruction of poor people in rural areas.
The assumptions are evident: nature is unproductive; organic agriculture based on nature’s cycles of renewability spells poverty; women and tribal and peasant societies embedded in nature are similarly unproductive, not because it has been demonstrated that in cooperation they produce less goods and services for needs, but because it is assumed that ‘production’ takes place only when mediated by technologies for commodity production, even when such technologies destroy.
The close nexus between reductionist science, patriarchy, violence, and profits is explicit in 80 percent of scientific research that is devoted to the war industry, and is frankly aimed directly at lethal violence –.
Modern science, as we have noted earlier, has a world-view that both supports and is supported by the socio-political-economic system of western capitalist patriarchy which dominates and exploits nature, women, and the poor.
It is the indignity of being treated as disposable that pushes people towards religious fundamentalism in order to retrieve a sense of self, of meaning, of significance. This is why globalization breeds religious fundamentalism and free markets create terrorism and extremism, not democracy.
We must find new lands from which we can easily obtain raw materials and at the same time exploit the cheap slave labour that is available from the natives of the colonies. The colonies would also provide a dumping ground for the surplus goods produced in our factories.2.
The ideology of development has implied the globalization of the priorities, patterns, and prejudices of the West. Instead of self-generated, development is imposed. Instead of coming from within, it is externally guided. Instead of contributing to the maintenance of diversity, development has created homogeneity...