Biodiversity And Society Quotes

Every problem that we have in society has a suite of relative solutions that are also business opportunities. Agricultural waste is a problem. But solving that problem is a business opportunity. Energy inefficiency is a problem. But solving that problem is a business opportunity. The abusive treatment of animals is a problem. But solving that problem is a business opportunity. Reduced biodiversity is a problem. But solving that problem is a business opportunity. Plastic waste in the ocean is a problem. But solving that problem is a business opportunity. And the list goes on indefinitely. We just have to think creatively and fluidly and we can solve all of these problems that plague Earth and we can grow businesses and earn money and provide for our families in the process.

One of the great themes of nature is abundance. One of the great themes of every city should also be abundance. In every city, there should be an abundance of opportunities, an abundance of food, an abundance of available homes, an abundance of biodiversity, an abundance of spaces to play.

He knew that sick land meant a sick society, that the loss of biodiversity meant the end of life

The ones who claim the universe is a dark forest where you either kill or be killed, using safety and security as excuses to maintain the status quo of archaic brains no longer useful in progressive, advanced societies. In my homeland, there was a time when the Virunga National Park wasn’t shrouded in darkness, but was the living, breathing heart of the Congo, with its rich biodiversity and ecological beauty. Non-human hearts of every shape and size shared its gifts. Our forests were never dark before the greed of men came to cast a shadow. Even the cunning leopard, stealthy and powerful, only claimed the life it needed to sustain itself. You may belong in a dark forest, but our worlds and our universes are not one, so get out of our way! Our forests are big hearted and so are we.

[Just as ecosystems need biodiversity to thrive, society needs cultural diversity to grow new possibilities. Monoculture deadens our collective potential.]

It is through the sheer mass of society, not simply from malevolence, that the rising human tide has become deadly to the rest of life. The collective weight of a bloated humanity has dire ecological and social consequences. Every pressing problem, from poverty and malnutrition to biodiversity loss and climate change, is linked to human numbers and behaviour. In aggregate, the prosaic actions of people—eating, manufacturing, polluting, shopping, warring—have made our species the functional equivalent of a geological force, able to affect even the global life support systems and climate in which our species evolved.

Imagine the problem is not physical. Imagine the problem has never been physical, that it is not biodiversity, it is not the ozone layer, it is not the greenhouse effect, the whales, the old-growth forest, the loss of jobs, the crack in the ghetto, the abortions, the tongue in the mouth, the diseases stalking everywhere as love goes on unconcerned. Imagine the problem is not some syndrome of our society that can be solved by commissions or laws or a redistribution of what we call wealth. Imagine that it goes deeper, right to the core of what we call our civilization and that no one outside of ourselves can effect real change, that our civilization, our governments are sick and that we are mentally ill and spiritually dead and that all our issues and crises are symptoms of this deeper sickness. Imagine the problem is not physical and no amount of driving, no amount of road will deal with the problem. Imagine that the problem is not that we are powerless or that we are victims but that we have lost the fire and belief and courage to act. We hear whispers of the future but we slap our hands against our ears, we catch glimpses but turn our faces swiftly aside.

Among the most virulent of all such cultural parasite-equivalents is the religion-based denial of organic evolution. About one-half of Americans (46 percent in 2013, up from 44 percent in 1980), most of whom are evangelical Christians, together with a comparable fraction of Muslims worldwide, believe that no such process has ever occurred. As Creationists, they insist that God created humankind and the rest of life in one to several magical mega-strokes. Their minds are closed to the overwhelming mass of factual demonstrations of evolution, which is increasingly interlocked across every level of biological organization from molecules to ecosystem and the geography of biodiversity. They ignore, or more precisely they call it virtue to remain ignorant of, ongoing evolution observed in the field and even traced to the genes involved. Also looked past are new species created in the laboratory. To Creationists, evolution is at best just an unproven theory. To a few, it is an idea invented by Satan and transmitted through Darwin and later scientists in order to mislead humanity. When I was a small boy attending an evangelical church in Florida, I was taught that the secular agents of Satan are extremely bright and determined, but liars all, man and woman, and so no matter what I heard I must stick my fingers in my ears and hold fast to the true faith. We are all free in a democracy to believe whatever we wish, so why call any opinion such as Creationism a virulent cultural parasite-equivalent? Because it represents a triumph of blind religious faith over carefully tested fact. It is not a conception of reality forged by evidence and logical judgment. Instead, it is part of the price of admission to a religious tribe. Faith is the evidence given of a person’s submission to a particular god, and even then not to the deity directly but to other humans who claim to represent the god. The cost to society as a whole of the bowed head has been enormous. Evolution is a fundamental process of the Universe, not just in living organisms but everywhere, at every level. Its analysis is vital to biology, including medicine, microbiology, and agronomy. Furthermore psychology, anthropology, and even the history of religion itself make no sense without evolution as the key component followed through the passage of time. The explicit denial of evolution presented as a part of a “creation science” is an outright falsehood, the adult equivalent of plugging one’s ears, and a deficit to any society that chooses to acquiesce in this manner to a fundamentalist faith.

We are destroying the amazon rainforest, the lungs of our planet and home to our biodiversity in replace of producing soy beans so that we can feed cattle and enjoy hamburgers. Only and insane and sick society would allow for such an abomination to occur

Economics, environment & society: Are they always in conflict? Can they go in tandem? Welcome to an intellectually stimulating exercise in urban planning and sustainability. This book discusses these and other relevant issues in various occasions such as spatial identity formation in cases of Asian urban identities and in the case of the planning of a peninsular town in Vietnam, in terms of biodiversity and ethics in an urban context among others. You will not regret to read this book if you are one of those who have been amazed by rapid urbanization and the challenges and opportunities coming along.

Profits drive our society to humanities detriment.

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What does it mean to occupy the complex position of "mother," principally responsible for bringing life into a fallen world? From a place of disequilibrium and periodic depression, in the context of multiple threats and interrelating crises, like many parents - like my own parents, and their parents before them - I struggled. I'm struggling still, to raise my children to thrive without coming undone. There is no linear narrative for what we're living through, another friend recently said. How to make meaning by reading the signs of the times? In the United States of America, our narrative of progress is in deep crisis, connected to the failure of society and culture to make sense of our history of genocide and slavery, which have led to ecocide and biodiversity loss. This book is unified by my search for "lessons for survival" in dark times, my devotion to exploring, and my ongoing interests in the meaning of home, the relationship of the inner city to the city, the common good, public space, public art, small acts of witness, social and environmental justice, and the radical potential of mothering.

Balancing the needs of human societies with the preservation of freshwater ecosystems requires a paradigm shift towards more sustainable water use. This involves reevaluating the environmental impact of large-scale water extraction projects, promoting water conservation practices, and investing in alternative water sources to alleviate pressure on natural habitats.

The work of preserving life that Noah undertakes is done under the direction of God; it requires planning and preparation; and it involves skillful labor, the use of human ingenuity and technology. The construction of the ark is perhaps the preeminent biblical symbol of conservation efforts and the preservation of biodiversity (“the animals going in were male and female of every living thing” [Gen. 7:16]). The ark, then, reminds us that our role of working and taking care of the earth includes the good use and application of technology. A biblical approach to creation care may well necessitate, as we have begun to see, a re-envisioning of what it means to be limited human creatures, and it may require of us a willingness to let go of our endless pursuit of “progress” (at least as our societies have defined it) in order that we might embrace richer and simpler ways of life that give space for and promote the flourishing of all of life. But, however reconfigured it all may need to be, such an approach will not involve a retreat from technology, science, art, innovation, and exploration. We need instead to reconsider the purpose of all these human endeavors, to redefine what progress would look like, and to clarify what constitutes good work.

Just as ecosystems need biodiversity to thrive, society needs cultural diversity to grow new possibilities. Monoculture deadens our collective potential. (Favianna Rodriguez, Harnessing Cultural Power)

For the twenty-first-century economic story, the state’s role must be rethought. Put it this way: in the film of the play, the state should be aiming all-out to win Best Supporting Actor at the Oscars—starring as the economic partner that supports the household, the commons and the market alike. First, by providing public goods—ranging from public education and healthcare to roads and street lighting—that deliver for all, not just for those who can pay, so enabling a society and its economy to thrive. Second, by supporting the core caring role of the household, such as with maternal and paternal leave policies that empower both parents, investment in early-years education and care support for seniors. Third, by unleashing the dynamism of the commons, with laws and institutions that enable their collaborative potential and protect them from encroachment. Fourth, by harnessing the power of the market by embedding it in institutions and regulations that promote the common good—from banning toxic pollutants and insider trading to protecting biodiversity and workers’ rights.

The outcome of colonialism has been a controlling or blocking of interconnectivity and interdependence in related arenas: the environment (where rivers are dammed, channeled, or drained and natural geographies replaced by grids), in societies (where communities are divided in a pseudologic of superiority/inferiority), in economies (where resources like trees, coal, or oil are extracted as rapidly and brutally as possible without regard for surrounding destruction and pollution), and thought (where knowledge is organized under the rubrics of specialization, expertise, and compartmentalization, affected by racism and Eurocentrism). Colonialism, globalization, and development planning are ways of thinking as well as ways of life, and we need to find their alternatives, islands where other ways of life are explored through the resurgence of interconnectivity at local levels, creating dialogue among diverse points of view and projects of counter-development and liberation. When we take the idea of colonialism out of its location in history texts as a period of conquest located in the past, and begin to think of it as a metaphor for a way to live in the environment, certain general patterns appear. Before colonialism, there were environments of interpenetrating local biodiversities with cyclic retreats and advances, in which human groups integrated and competed; after colonialism, there was a large-scale monoculture, control of land and resources by distant privileged elites who exploit and fragment local communities while polluting and destroying ecosystems. Before colonialism, there were many diverse cultural worlds, each its own center of meaning-making and language arts, with Europe at the periphery. After colonialism, cultures were ranked on a kind of "great chain of being" according to European notions of culture and development, with Europe at the center. As a corollary, individual subjectivities were ranked as to how completely they could think through decontextualized universals in European languages. One way to think about liberation psychologies is as an evolving and multiple set of projects of decolonization.