Ecological Education Quotes

One of the penalties of an ecological education is that one lives alone in a world of wounds. Much of the damage inflicted on land is quite invisible to laymen. An ecologist must either harden his shell and make believe that the consequences of science are none of his business, or he must be the doctor who sees the marks of death in a community that believes itself well and does not want to be told otherwise.

The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.

One of the penalties of an ecological education is that one lives alone in a world of wounds.

Tell me of what plant-birthday a man takes notice, and I shall tell you a good deal about his vocation, his hobbies, his hay fever, and the general level of his ecological education.

Saving the world requires saving democracy. That requires well-informed citizens. Conservation, environment, poverty, community, education, family, health, economy- these combine to make one quest: liberty and justice for all. Whether one's special emphasis is global warming or child welfare, the cause is the same cause. And justice comes from the same place being human comes from: compassion.

We abuse land because we regard it as a commodity belonging to us. When we see land as a community to which we belong, we may begin to use it with love and respect

Of course, a great deal of our onslaught on Mother Nature is not really lack of intelligence but a lack of compassion for future generations and the health of the planet: sheer selfish greed for short-term benefits to increase the wealth and power of individuals, corporations and governments. The rest is due to thoughtlessness, lack of education, and poverty. In other words, there seems to be a disconnect between our clever brain and our compassionate heart. True wisdom requires both thinking with our head and understanding with our heart.

The question is, does the educated citizen know he is only a cog in an ecological mechanism? That if he will work with that mechanism his mental wealth and his material wealth can expand indefinitely? But that if he refuses to work with it, it will ultimately grind him to dust? If education does not teach us these things, then what is education for?

The military institution is evidently absurd. The absurdity of non-military institutions is more difficult to face. It is even more frightening, precisely because it operates inexorably. We know which switch must stay open to avoid atomic holocaust. No switch detains an ecological Armageddon.

One of the penalties of an ecological education, is that one lives alone in a world of wounds." Aldo Leopold (although I would personally strike out 'alone', thankfully)

One of the penalties of an ecological education is that one lives alone in a world of wounds.

Marketing is bad manners—and I rely on my naturalistic and ecological instincts. Say you run into a person during a boat cruise. What would you do if he started boasting of his accomplishments, telling you how great, rich, tall, impressive, skilled, famous, muscular, well educated, efficient, and good in bed he is, plus other attributes? You would certainly run away (or put him in contact with another talkative bore to get rid of both of them). It is clearly much better if others (preferably someone other than his mother) are the ones saying good things about him, and it would be nice if he acted with some personal humility.

When we’re children we grow up not just within homes, not just within families and communities, but within ecologies, too — encircled by clouds of birds, sharing the air with insects and pollen, our paths crisscrossing those of hedgehogs and mice; our lives are shaped and tempered by these living worlds, these embracing atmospheres into which each of us is born.

If the children and youth of a nation are afforded opportunity to develop their capacities to the fullest, if they are given the k nowledge to understand the world and the wisdom to change it, then the prospects for the future are bright. In contrast, a society which neglects its children, however well it may function in other respects, risks eventual disorganization and demise.

If the well-being of my loved place depends on the well-being of Earth, I have a good reason for supporting the well-being of your loved place. I have selfish as well as cosmopolitan reasons for preserving the home-places of all human beings. Cosmopolitanism becomes thicker and more potent with this realization.

Who is speaking for the waters of the Earth?

There is no such thing as primitive in the way Western education has traditionally conditioned people to perceive it.

We study the past ecological history, with the conscience of the present ecological conditions, the only window to predict the future environmental and climate changes.

What has Capitalism resolved? It has solved no problems. It has looted the world. It has left us with all this poverty. It has created lifestyles and models of consumerism that are incompatible with reality. It has poisoned the waterways. Oceans, Rivers, Lakes, Seas, the Atmosphere, the Earth. It has produced an incredible waste of resources. I always cite one example; imagine every person in China owned a Car, or aspired to own a Car. Everyone of the 1.1 Billion people in China, or that everyone of the 800 million people in India wished to own a Car, this method, this lifestyle, and Africa did the same, and nearly 450 million Latin Americans did the same. How long would Oil last? How long would Natural Gas last? How long would natural resources last? What would be left of the Ozone layer? What would be left of Oxygen on Earth? What would happen with Carbon Dioxide? And all these phenomenon that are changing the ecology of our world, they are changing Earth, they are making life on our Planet more and more difficult all the time. What model has Capitalism given the world to follow? An example for societies to emulate? Shouldn’t we focus on more rational things, like the education of the whole population? Nutrition, health, a respectable lodging, an elevated culture? Would you say capitalism, with it’s blind laws, it’s selfishness as a fundamental principle, has given us something to emulate? Has it shown us a path forward? Is humanity going to travel on the course charted thus far? There may be talk of a crisis in socialism, but, today, there is an even greater crises in capitalism, with no end in sight.

All communities require sustainable ways to make a living. Economic sustainability involves: Small-scale business, crafts, and services that create maximum diversity of economic base and a rich ecology of financial, income and job opportunities. Possibilities include cottage industries, local services, education, printing and publishing, trading, small-scale manufacturing, consulting, shops and cooperatives.

To open deeply, as genuine spiritual life requires, we need tremendous courage and strength, a kind of warrior spirit. But the place for this warrior strength is in the heart. We need energy, commitment, and courage not to run from our life nor to cover it over with any philosophy—material or spiritual. We need a warrior’s heart that lets us face our lives directly, our pains and limitations, our joys and possibilities. This courage allows us to include every aspect of life in our spiritual practice: our bodies, our families, our society, politics, the earth’s ecology, art, education. Only then can spirituality be truly integrated into our lives.

But there was a lacuna in Nehru’s concept of science: he saw it exclusively in terms of laboratory science, not field science; physics and molecular biology, not ecology, botany, or agronomy. He understood that India’s farmers were poor in part because they were unproductive—they harvested much less grain per acre than farmers elsewhere in the world. But unlike Borlaug, Nehru and his ministers believed that the poor harvests were due not to lack of technology—artificial fertilizer, irrigated water, and high-yield seeds—but to social factors like inefficient management, misallocation of land, lack of education, rigid application of the caste system, and financial speculation (large property owners were supposedly hoarding their wheat and rice until they could get better prices). This was not crazy: more than one out of five families in rural India owned no land at all, and about two out of five owned less than 2.5 acres, not enough land to feed themselves. Meanwhile, a tiny proportion of absentee landowners controlled huge swathes of terrain. The solution to rural poverty, Nehru therefore believed, was less new technology than new policies: give land from big landowners to ordinary farmers, free the latter from the burdens of caste, and then gather the liberated smallholders into more-efficient, technician-advised cooperatives. This set of ideas had the side benefit of fitting nicely into Nehru’s industrial policy: enacting them would cost next to nothing, reserving more money for building factories.

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.

One of the penalties of an ecological education is that one lives alone in a world of wounds. Aldo Leopold (although, I personally would strike 'alone') mm

The exhaustion and pollution of earth's resource is, above all, the result of man's self-image, of a regression in his consciousness. Some would like to speak about a mutation of collective consciousness which leads to a conception of a man as an organism dependent not on nature and individuals, but rather on institutions. This institutionalization of substantive values, this belief that a planned process of treatment ultimately gives results desired by the recipient, this consumer ethos, is at the heart of the Promethean fallacy. Efforts to find a new balance in the global milieu depend on the deinstitutionalization of values.

This book brings together the key insights I have discovered along the way—insights into ways of thinking that I wish had crossed my path at the outset of my own economics education, and that I believe should be part of every economist’s toolkit today. It draws on diverse schools of thought, such as complexity, ecological, feminist, institutional and behavioural economics. They are all rich with insight, but there is still a risk that they will remain separated in silos, each school of thought nestled in its own journals, conferences, blogs, textbooks and teaching posts, cultivating its niche critique of last century’s thinking. The real breakthrough lies, of course, in combining what they each have to offer and to discover what happens when they dance on the same page,

In my pursuit of historical ecology, I find the pleasure of reading history.

Collaboration and Competition. We must re-educate and improve awareness of the falsehoods erected around Darwinism and increase the recognition that evolution and ecology are a dynamic balance of competitive and mutually supportive linkages.

Our leading agricultural colleges still churn out "business-focused" young farmers, fired up with productive zeal. Students are taught to be at the cutting edge of the new farming, applying science and technology to control nature. They are taught to think about the land like economists. They are taught nothing about tradition, community, or ecological limits. Rachel Carson isn't on the curriculum. Different colleges and courses elsewhere churn out young ecologists who know nothing about farming or rural lives. Education is divided by specialism, and sorts the young people into two separate tribes who can barely understand each other.

Part 1 - The reason behind my unstoppable anger has very and highly complicated reasons. 1) There are certain people that takes life as easiest way - for example Norway, Iceland and Scandinavian people, but they also have problems in life yet they prefer to be happy whatever happens and their life style and law made in order to keep them happy. 2) There are people with high diplomacy and prestige - UK people - They are not good but they are very intelligent enough to keep their traditions protected. 3) There are people that are good by heart but bad by attitude - Hitler, even Putin too, 4) There are people that do not even have proper static law but only dynamic law only intention of protecting their own country alone - USA, 5) There are people that were affected by geopolitics and turned against it because of lack of education and morality - Whomever does terrorism 6) There are people that are deeply hurt because of ignorance and untouchability in ancient times ( They adopted unique food and life style - because of evolutionary, pandemic and many other ecological and spiritual reasons) 0 - Asiatic 7) There are people that were only been slaves for heavy work, slaves for sex, slaves for all dirty and isolated works (African black people and all remaining indigenous people) 8) And finally Bharat (India) with lots of hopes, lots of colors, lots of history, lots of memory, India is a land of discrimination yes - But if you have good qualities - even if you are poor, you will be respected here, so even if you are so called Dalit or Scheduled groups you need not worry much about it, you have all your rights to live in your way but if you choose good path, you will be respected else not and even you can be punished easily. All religions are given equal importance here but due to this is the time to strengthen indias cultural values, it is important to protect the factors that represents India.

We might want to consider instead the new opportunities and affinities that are opened up through coming together to fight the environmental crisis. Ecological justice groups like Extinction Rebellion are calling for citizens’ assemblies—innovative institutions that can allow people, communities, even entire countries, to make important decisions in ways that may be more just and fairer than party politics. Similar to jury service, members are randomly selected from across the country. The process is designed to ensure that assemblies reflect the population in regard to characteristics like gender, age, ethnicity, education level, and geography. Assembly members hear from experts and those most affected by an issue. Members then come together in small groups with professional facilitators and together work through their differences and draft and vote on recommendations.69

Idiots think that talking about love and sexual education will increase sexual crimes, It might be true for some people but for my kind of people it is for reverse engineering or understanding ecology to manifest or unmanifest truth to reduce the crimes rather than increasing it. Central Dogma is always Ecology

I believe our only hope for the future is to adopt a new conception of human ecology, one in which we start to reconstitute our conception of the richness of human capacity. Our education system has mined our minds in the way that we strip-mine the earth: for a particular commodity. And for the future, it won’t serve us. We have to rethink the fundamental principles on which we’re educating our children.

Kuznets created a metric called Gross National Product, which provided the basis for the Gross Domestic Product (GDP) metric we use today. But Kuznets was careful to emphasise that GDP is flawed. It tallies up the market value of total production, but it doesn’t care whether that production is helpful or harmful. GDP makes no distinction between $100 worth of tear gas and $100 worth of education. And, perhaps more importantly, it does not account for the ecological and social costs of production. If you cut down a forest for timber, GDP goes up. If you extend the working day and push back the retirement age, GDP goes up. If pollution causes hospital visits to rise, GDP goes up. But GDP says nothing about the loss of the forest as habitat for wildlife, or as a sink for emissions. It says nothing about the toll that too much work and pollution takes on people’s bodies and minds. And not only does it leave out what is bad, it also leaves out much of what is good: it doesn’t count most non-monetised economic activities, even when they are essential to human life and well-being. If you grow your own food, clean your own house or care for your ageing parents, GDP says nothing.

We need a warrior’s heart that lets us face our lives directly, our pains and limitations, our joys and possibilities. This courage allows us to include every aspect of life in our spiritual practice: our bodies, our families, our society, politics, the earth’s ecology, art, education. Only then can spirituality be truly integrated into our lives.

Which company is best for using construction Project work? The Shree Siva Balaaji Steels project is a significant endeavor that encompasses the establishment and operation of a modern and advanced steel manufacturing facility. This project represents a fusion of innovation, cutting-edge technology, and industrial expertise, aimed at delivering high-quality steel products to meet the growing demands of various sectors. Key Features: State-of-the-Art Manufacturing Plant: The project involves the construction and operation of a state-of-the-art manufacturing plant equipped with the latest machinery, automation systems, and environmentally friendly processes. This allows for efficient production and reduced environmental impact. Diverse Product Range: Shree Siva Balaaji Steels aims to offer a diverse range of steel products to cater to different industries such as construction, automotive, infrastructure, and manufacturing. This versatility enables the company to meet the varying needs of clients and partners. Quality Assurance: A cornerstone of the project is its commitment to delivering high-quality steel products. The facility adheres to strict quality control measures and follows international standards to ensure that the end products are durable, reliable, and meet or exceed industry specifications. Sustainability Focus: The project places a strong emphasis on sustainability and environmentally conscious practices. Energy-efficient processes, recycling initiatives, and waste reduction strategies are integrated into the manufacturing process to minimize the ecological footprint. Employment Opportunities: Shree Siva Balaaji Steels contributes to local economies by creating employment opportunities across various skill levels, from skilled labor to technical experts. This helps stimulate economic growth in the region surrounding the manufacturing facility. Collaboration and Partnerships: The project fosters collaborations with suppliers, distributors, and clients, establishing strong relationships within the steel industry. This network facilitates efficient supply chain management and enables the company to provide tailored solutions to its customers. Innovation and Research: The project invests in research and development to constantly improve manufacturing processes, product quality, and the development of new steel products. This dedication to innovation positions the company at the forefront of the steel industry. Community Engagement: Shree Siva Balaaji Steels is committed to engaging with local communities and implementing corporate social responsibility initiatives. These efforts include supporting education, healthcare, and other community-centric projects, fostering goodwill and positive impact. Vision: The Shree Siva Balaaji Steels project envisions becoming a leading name in the steel manufacturing sector, renowned for its exceptional quality, technological innovation, and sustainability practices. By adhering to its core values of integrity, excellence, and environmental responsibility, the project strives to contribute positively to the industry and the communities it operates within.

Marketing Market your services through word of mouth, social media, donating your services to community projects, and providing education to your community.

Erik is the director of the Permaculture Skills Center, a vocational training school that offers advanced education in ecological design, landscaping, farming, and land stewardship. He is also the founder and principal at Permaculture Artisans, a fully licensed contracting firm that specializes in the design and installation of ecological landscapes and farms throughout California.

Recall that GDP, gross domestic product, the dominant metric in economics for the last century, consists of a combination of consumption, plus private investments, plus government spending, plus exports-minus-imports. Criticisms of GDP are many, as it includes destructive activities as positive economic numbers, and excludes many kinds of negative externalities, as well as issues of health, social reproduction, citizen satisfaction, and so on. Alternative measures that compensate for these deficiencies include: the Genuine Progress Indicator, which uses twenty-six different variables to determine its single index number; the UN’s Human Development Index, developed by Pakistani economist Mahbub ul Haq in 1990, which combines life expectancy, education levels, and gross national income per capita (later the UN introduced the inequality-adjusted HDI); the UN’s Inclusive Wealth Report, which combines manufactured capital, human capital, natural capital, adjusted by factors including carbon emissions; the Happy Planet Index, created by the New Economic Forum, which combines well-being as reported by citizens, life expectancy, and inequality of outcomes, divided by ecological footprint (by this rubric the US scores 20.1 out of 100, and comes in 108th out of 140 countries rated); the Food Sustainability Index, formulated by Barilla Center for Food and Nutrition, which uses fifty-eight metrics to measure food security, welfare, and ecological sustainability; the Ecological Footprint, as developed by the Global Footprint Network, which estimates how much land it would take to sustainably support the lifestyle of a town or country, an amount always larger by considerable margins than the political entities being evaluated, except for Cuba and a few other countries; and Bhutan’s famous Gross National Happiness, which uses thirty-three metrics to measure the titular quality in quantitative terms.

ecology weigh heavily on the minds of parents and educators alike, who worry about the changes new media may present for learning and literacy as well as for the process of growing up in American society.

It just wasn’t the right learning environment for Lucas. The teachers really tried and we believe in public education, but a lot of the other kids were just out of control.” The man working on bagging chamomile tea immediately beside her felt obliged to say, “Right.” “Obviously it’s not the kids’ fault. A lot of them are coming from homes—” The woman who was helping me bag mangoes, Noor, with whom I was friendly, tensed up a little in expectation of an offensive predicate. “—well, they’re drinking soda and eating junk food all the time. Of course they can’t concentrate.” “Right,” the man said, maybe relieved her sentence hadn’t taken a turn for the worse. “They’re on some kind of chemical high. Their food is full of who knows what hormones. They can’t be expected to learn or respect other kids who are trying to learn.” “Sure.” It was the kind of exchange, although exchange isn’t really the word, with which I’d grown familiar, a new biopolitical vocabulary for expressing racial and class anxiety: instead of claiming brown and black people were biologically inferior, you claimed they were—for reasons you sympathized with, reasons that weren’t really their fault—compromised by the food and drink they ingested; all those artificial dyes had darkened them on the inside. Your child, who had never so much as sipped a high-fructose carbonated beverage containing phosphoric acid and E150d, was a more sensitive instrument: purer, smarter, free of violence. This way of thinking allowed one to deploy the vocabularies of sixties radicalism—ecological awareness, anticorporate agitation, etc.—in order to justify the reproduction of social inequality. It allowed you to redescribe caring for your own genetic material—feeding Lucas the latest in coagulated soy juice—as altruism: it’s not just good for Lucas, it’s good for the planet. But from those who out of ignorance or desperation have allowed their children’s digestive tracts to know deep-fried, mechanically processed chicken, those who happen to be, in Brooklyn, disproportionately black and Latino, Lucas must be protected at whatever cost.