Techno-Science, Integral Thought, and the Reality of Limits in Laudato Si’

Lisa H. Sideris
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引用次数: 1

Abstract

"Reality" is a term that appears dozens of times in Pope Francis’s Laudato Si’. The term is not directly defined, but appears to signal for Francis a mysterious, relational, created order that imposes limits on humans while also evoking positive feelings like wonder and peace. Francis contrasts this vision of reality with perspectives on the world that are human-centered, fragmented, or reductionist. In this way, his account of reality grounds his sharp critique of narrow, techno-scientific perspectives on life and the world that entail a will to mastery and control. Francis’s critique of reductive, fragmentary perspectives is also connected to his concern with a category of humans and nonhuman others whom Francis designates “the excluded” in Laudato Si’. Distorted views of reality perpetuate neglect of these excluded others and prevent us from grasping the integral functioning of human, ecological, and social realms. I conclude by contrasting Francis’s version of integral ecology with other forms of integral thought that express naive enthusiasm for technology, and suggest a denial of human and natural limits.
《赞美你》中的技术科学、整体思想与极限的现实性
“现实”这个词在教皇方济各的《赞美你》(Laudato Si)中出现了几十次。这个词没有直接定义,但似乎向方济各发出了一个神秘的、相互关联的、被创造的秩序的信号,它对人类施加了限制,同时也唤起了像奇迹与和平这样的积极感受。弗朗西斯将这种对现实的看法与以人为中心的、碎片化的或简化主义的世界观进行了对比。通过这种方式,他对现实的描述奠定了他对生活和世界的狭隘的技术科学观点的尖锐批判,这些观点需要掌握和控制的意志。方济各对简化的、碎片化的观点的批判也与他对人类和非人类他人的关注有关,方济各在《赞美你》中将这些人称为“被排斥者”。扭曲的现实观使我们忽视了这些被排除在外的事物,使我们无法把握人类、生态和社会领域的整体功能。最后,我将弗朗西斯的整体生态学版本与其他形式的整体思想进行了对比,这些思想表达了对技术的天真热情,并暗示了对人类和自然限制的否认。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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