Joseph Vincent Siry, Ph.D.
A. Ahimsa – outdated old idea or
relevant to current revolution in practice?
our concepts of political and economic feasibility" ? Bill Ruckleshaus
C. public trust doctrine in water law is the single strongest
statement that historic uses must accommodate modern needs. Luna B.
theory and practice – Modern life required multiple uses for water
generation systems: centralized, solitary fuel source & water intensive
distributive, diversified & renewable
F. Findings of facts: population, water use, electricity & land use
G. Goal = LAW or land, air, and
water are inseparable
an old idea that is merely informative or is it substantive
(direct or indirect) violence to others."
predates (obviously) the ecological ethics of the 20th century, such that we
can suggest western ethics may be derivative if the west is more cognizant of
where the Hippocratic Corpus may have
B. how humankind
develops the ability to assess ecological risks with enough ‘lead time’ to take
precautionary action to avert catastrophic
"redefine our concepts of political and economic
sources of wealth
public versus private spheres are not so easily recognizable
& thus distinguishable
C. public trust doctrine in water law is the single strongest statement that
historic uses must accommodate modern needs. Luna B. Leopold
That is to say
there is a perpetual social interest in assuring access to productive
fisheries, wildlife, dependent as they are on the river's adequate flow and biological
needs: (list some)
freedoms (1942) ?
freedom from want
freedom to know
freedom to peaceably assemble
freedom to worship
D. development theory and
practice – Modern life required multiple uses for water
incompatible versus compatible water uses
sanitation and drinking water
E. Electricity generation systems: centralized, solitary fuel source &
vs. distributive, diversified &
‘How many of you believe we should
undertake severe economic sacrifices for controlling greenhouses [gases]?’
is to say heat trapping gases emitted from the combustion of fuels.
Both quotations express sentiments, I would argue
are historically recent and not as
profound as the Ahimsa sentiments. That said the question becomes:
"Can a nation of 1 billion people (or more) deal with the energy, water,
and land-use demands in a manner that is fair and "unharmful"
to large numbers of participating (affected) people?
I think Gadgill and Guha present evidence that expressions ideals fall short of
the consequences of practice.
F. Findings of facts:
technology of water treatment" … In the available technology lies the
To water supply engineers the hydrologic system as a whole is outside their domain and
they are not immediately concerned with its problems.
interest is in the productivity of their fields." / concerned with the fields, not the river basin.
land distribution and recording title
status of women
security in old age and infirmity
Quis custodiet problem
mobilizing public support; NGO roles
application to alleviate harm
G. Goal = LAW:
protecting land, air & water are inseparable from harmless improvement
Luna B. Leopold on water and "ethos"
(the initial quote) "ETHOS, EQUITY AND THE WATER
Luna B. Leopold University of California,
"A preliminary declaration of sustainability
ethics: making peace with the ultimate bio-executioner" [May 26, 2003] ETHICS
IN SCIENCE AND ENVIRONMENTAL POLITICS
John Cairns, Jr. Department of Biology, Virginia
Polytechnic Institute and State University, Blacksburg, Virginia 24061, USA Is
the source of the second quote.
"an extension of ethics to ever wider circles of human communities."
Articulated in 1948 in his essay on the "Land Ethic"
Dietmar Rothermund, India: the rise
of an Asian Giant. New
Haven, Yale University press, 2008.
The scriptures define ahimsa as the true sacrifice, forgiveness, power, and strength. At its core, ahimsa is based on the intentions of a person whose focus is to not harm anyone. Ahimsa was also the name of the wife of Dharma as mentioned in the Vişņu Purāņa.
Ahimsa is a Sanskrit word
derived from the root hims, meaning to strike. Himsa means injury or harm. Literally translated, a-himsa means the opposite of himsa
or non-injury or non-violence. The scriptures extol the virtues of Ahimsa and
consider it an essential tenet of and guide for personal behavior. However,
violence for the purpose of defending Dharma is
equally essential and this violence is also considered to be ahimsa.
To approve of another's harsh
actions is indirect violence. To fail to relieve another's pain,
or even to neglect to go to the person in distress is a sort of violence.
Violence by exclusion would also be himsa since you
would be hurting some one's feelings by neglecting them or to deliberately
exclude them from your interaction.