Eco Park Quotes

In America the lack of investment in train travel speaks eloquently of a country always ready to appear righteous but pathologically averse to surrendering car and plane for a more eco-friendly, community-conscious form of mobility.

We are the last generation that can experience true wilderness. Already the world has shrunk dramatically. To a Frenchman, the Pyrenees are “wild.” To a kid living in a New York City ghetto, Central Park is “wilderness,” the way Griffith Park in Burbank was to me when I was a kid. Even travelers in Patagonia forget that its giant, wild-looking estancias are really just overgrazed sheep farms. New Zealand and Scotland were once forested and populated with long-forgotten animals. The place in the lower forty-eight states that is farthest away from a road or habitation is at the headwaters of the Snake River in Wyoming, and it’s still only twenty-five miles. So if you define wilderness as a place that is more than a day’s walk from civilization, there is no true wilderness left in North America, except in parts of Alaska and Canada. In a true Earth-radical group, concern for wilderness preservation must be the keystone. The idea of wilderness, after all, is the most radical in human thought—more radical than Paine, than Marx, than Mao. Wilderness says: Human beings are not paramount, Earth is not for Homo sapiens alone, human life is but one life form on the planet and has no right to take exclusive possession. Yes, wilderness for its own sake, without any need to justify it for human benefit. Wilderness for wilderness. For bears and whales and titmice and rattlesnakes and stink bugs. And…wilderness for human beings…. Because it is home. —Dave Foreman, Confessions of an Eco-Warrior We need to protect these areas of unaltered wildness and diversity to have a baseline, so we never forget what the real world is like—in perfect balance, the way nature intended the earth to be. This is the model we need to keep in mind on our way toward sustainability.

With this project, Plato bears witness to an intellectual unrest in the human park, which could never again be entirely pacified. Ever since the Politikos and the Politeia [The Republic], there have been discourses in the world that speak of the human community as of a zoological park that is at the same time a theme park. Keeping human beings in parks or cities from now on appears to be a zoöpolitical task. Whatever purports to be a reflection on politics is in truth a fundamental reflection on rules for the operation of human parks. If there is a dignity of the human being that merits being expressed in philosophical reflection, then this is above all because human beings are not only kept in political theme parks, but keep themselves there. Human beings are self-nurturing, self-tending beings that—wherever they live—produce parks around themselves. Whether in city parks, national parks, state parks, or eco-parks—everywhere, human beings must form an opinion about how their self-maintenance is to be regulated.

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Bảng giá mới nhất từ Chủ đầu tư Ecopark Vinh. Được cập nhật liên tục khi các bảng hàng mới được bung ra

Freiburg eco city, Germany Renowned for sustainable urban development since the 1970s. In the Vauben district, cars must be parked in garages on the outskirts. One-third of city journeys are made by bike.

If today's theme parks are, in the words of the Italian writer Umberto Eco, 'allegories of consumer society', then 'experience' hotels embody its creative desires - the material counterparts, both subtle and striking in their effects, of changes in behavior and expectations. A hotel stay is almost always a transitory experience - giving the sense of a life dipped into - and this fact has shaped the hotel as a genre. Where else can personal identity be changed more freely and with less inhibition, albeit for a short time? In a hotel anyone can pretend to be different from what he or she is in ordinary life. 'No one is concerned with others in a big hotel. Everyone is alone with themselves. In their room, everyone is alone with their ego and no "you" can be reached or held.

One thing her trip taught, and that is apparent to scientists studying the pronghorn, is the vital importance of “connectivity.” It is a lesson being learned, and preached, by innovative environmental thinkers all over the West, and it applies to many of the region’s threatened species. It comes down to a simple point: wild animals need to roam. It’s true that putting land aside for our national parks may be, to paraphrase Stegner paraphrasing Lord Bryce, the best idea our country ever had, and it’s also true that at this point we have put aside more than 100 million acres of land, a tremendous accomplishment that we should be proud of. But what we are now learning is that parks are not enough. By themselves they are islands—particularly isolated and small islands—the sort of islands where many conservation biologists say species go to die. That would change if the parks were connected, and connecting the parks, and other wild lands, is the mission of an old friend of Ed Abbey’s, Dave Foreman. Foreman, one of the founders of Earth First!, eventually soured on the politics of the organization he helped create. In recent years he has focused his energy on his Wildlands Project, whose mission is the creation of a great wilderness corridor from Canada to Mexico, a corridor that takes into account the wider ranges of our larger predators. Parks alone can strand animals, and leave species vulnerable, unless connected by what Foreman calls “linkages.” He believes that if we can connect the remaining wild scraps of land, we can return the West to being the home of a true wilderness. He calls the process “rewilding.” Why go to all this effort? Because dozens of so-called protected species, stranded on their eco-islands, are dying out. And because when they are gone they will not return. A few more shopping malls, another highway or gas patch, and there is no more path for the pronghorn. But there is an even more profound reason for trying to return wildness to the West. “We finally learned that wilderness is the arena of evolution,” writes Foreman. Wilderness is where change happens.

HAYVANLARDAN SÖZ EDERKEN İnsanlar hayvanlara karşı hep acımasız olmuşlardır, ancak insanlar kendi acımasızlıklarının farkına vardıklarında, hayvanları sevmeye başlamasalar da (çünkü, neredeyse hiç tereddüt etmeden onları yemeye devam ediyorlar) en azından onlar hakkında iyi şeyler söylemeye başladılar. İletişim araçları, okullar, genellikle kamu kuruluşları insanın insana yaptığı onca hareketi açıklamak zorunda olduklarından, hayvanların iyi olduklarında ısrar etmek psikolojik ve ahlaksal açıdan iyi bir düşünce gibi görünebilir. Üçüncü dünya ülkelerindeki çocukların ölmelerine göz yumuyoruz, ama Birinci dünya ülkelerinin çocuklarını yalnızca kelebeklere ve tavşanlara değil balinalara, krokodillere ve yılanlara da saygı göstermeleri için zorluyoruz. Şunu bilin ki bu eğitimsel yaklaşım aslında doğru bir yaklaşım. Aşırı olan, seçilen ikna etme tekniği: Hayvanlar kurtarılmaya değsin diye onları insansılaştırıyor, oyuncaklaştırıyoruz. Kural olarak yabanıl ve etobur olsalar bile, hayatta kalmaları gerektiğini kimse söylemiyor. Hayır, onları sarılınabilir, gülünç, iyi huylu, uysal, bilge ve terbiyeli yaparak saygınlık kazandırıyoruz. Yaban sıçanından daha düşüncesiz, kediden daha sahtekar, ağustos ayındaki köpekten daha salyalı, domuzdan daha pis kokulu, attan daha isterik, pervaneden daha budala, yılandan daha kaygan, engerek yılanından daha zehirli, karıncadan daha az yaratıcı, müziksel yaratısı bülbülünkinden daha az hiç kimse olamaz. Basitçe söylersek, bu hayvanları ve ötekileri, oldukları gibi sevmeliyiz, bu mümkün değilse hiç okmazsa saygı göstermeliyiz. Eski zamanların masallarında kötü kalpli kurt abartılarak anlatılırdı, günümüzün masallarında iyi kurtlar abartılıyor. Balinaları iyi hayvanlar oldukları için değil, doğanın dağarcığının bir parçası oldukları ve ekolojik dengeye katkıda bulundukları için korumalıyız. Oysa biz çocuklarımızı, konuşan balinalarla, Fransisken tarikatına katılan kurtlarla ve hepsinden öte sonu gelmeyen oyuncak ayılarla büyütüyoruz. Reklamlar, çizgi filmler, resimli kitaplar altın yürekli ayılarla dolu, hepsi de yasalara saygılı, sıcacık ve koruyucular oysa aslında bir ayıya, budala ama zararsız bir hayvan olduğu için yaşama hakkı olduğunu söylemek hakaret etmek sayılır. Bu yüzden ben, Central Park’taki çocukların eğitim eksikliğinden değil, fazla eğitimden öldüklerinden kuşkulanıyorum. Mutsuz vicdanlarımızın kurbanları onlar. İnsanların ne kadar kötü olduklarını bu çocuklara unutturmak için onlara ısrarla atıların iyi olduğunu öğrettik. Oysa insanların ne olduğunu ve ayıların ne olduğunu onlara dürüstçe anlatabilirdik.