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The article analyzes the place and role of changing the knowledge paradigm in the self-deployment of industrial civilization in accordance with the life cycle of the industrial education system; the content of education determines, as it turns out, all other parameters of the teaching and educational process, because it is a product of the development of fundamental science on the one hand, and on the other – determines the state of scientific and technological process on the basis of which there is a revolutionary change in the means of production, which entails a change in the so-called technological structures and poses the problem of compliance of the workforce functional means of production; on the basis of these changes, the global and regional communities have steadily risen along the axis of the evolutionary development of the social world, leaving behind artifacts of culture of one or another historical age on the shelves of the planetary archive; it is argued that two methodological conditions must be used to analyze the dynamics of knowledge change: to apply the civilizational approach and the paradigm of the life cycle of social systems, since this phenomenon has a long-lasting dimension in space and time; it is emphasized that knowledge is the basic and system-forming element of self-deployment of civilization and therefore it can be used (according to Foucault) as a methodological criterion for assessing the quality of life of civilization; the meaning of educational content at each stage of industrial civilization life is distinguished: natural knowledge prevailed at the stage of its origin; at the stage of growth – technical knowledge that corresponded to the essence of civilization itself; at the stage of maturity – scientific knowledge turned into ideologues of social development, which led to the emergence of technocratism and "drove" the planetary community into a dead end; at the stage of decline – technological knowledge led to the loss of mainstream guide of social development and began the catastrophic destruction of the social organism of the planet, which entails a change in the type of civilizational development; the solution is seen in the rise of the planetary community into the space of informational civilization, the transition of education to mastering methodological knowledge corresponds to it.

Ecological civilization is not a new form of civilization that will replace the current industrial civilization, but a basic structure or factor running through all forms of civilization (f...

The industrial civilization doubtlessly represents huge progress of mankind, but as traditional industrial mode is unsustainable, ecological civilization has become the only choice to achieve sustainable development. When we discuss ecological civilization, one typical thinking is to equate it with green industrial civilization, which hopes to resolve environmental problems through technological progress under the traditional industrial mode.

The emergence of an industrial civilization is the historical roots of all modern conflicts. On the one hand, as Friedrich Engels said, it not only promotes the progress of material civilization, but also is conducive to the development of spiritual civilization. On the other hand, while advancing the capitalist civilization, the industrial civilization overly exploited natural resources, showing a strong anthropocentric tendency, which ultimately would lead to a deterioration of the balance between man and nature. The anthropocentric tendency of an industrial civilization emphasizes the conquest of nature by humans. This tendency allows humans to set rules for the world with peace of mind, and use such rules to develop and utilize the natural world, treating nature as a source of wealth instead of a friend.

As the world is going through profound changes never seen in a century, the human civilization is also switching from industrial civilization to ecological civilization. Upholding the basic governance philosophy of ecological civilization and guided by the Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, especially the Xi Jinping Thought on Ecological Civilization, the CPC Central Committee with Xi Jinping at the core has materialized historic, epochal and all-round changes in China’s ecological civilization by promoting the green initiative of building a beautiful China.

The accelerated progress of modern science and technology and the appearance of global ecological crisis have both made us realize the end of an old age and the arrival of a new one as we are moving from industrial civilization to a new civilization. There are various views as to what defines the new age or civilization and how we should name it. Two views are worth special attention—the new age or civilization is about ecology or about information. This paper will compare the two views and briefly delineate the vision of the new civilization.

The 18th National Congress of the CPC proposed the path of ecological civilization for China, the first time the banner of ecological civilization was held up in the world and marking a milestone in the twenty-first century. It demonstrates the confidence and commitment of the CPC Central Committee with Comrade Xi Jinping at the core for seeking a path different from the western path of industrial civilization with eastern wisdom to adapt to the requirements of the times.

The final chapter examines the future of industrial agriculture given the decline of the fossil-fuel era and the likely collapse of industrial-based civilization, as the material base on which the entire system depends disappears. This section discusses that a perceived and increasingly artificial, hyper-technologized, gray, and disarticulated future—like the images of Hollywood cinema—responds to linear scenarios, based on the idea of scientific and technical progress and the preconception of the city as the ultimate goal. However, given the impossibility of continuing to feed energy into the dynamics of accumulation, we face a critical disruptive scenario, in which the system must self-organize in another way. If we take seriously the inevitable depletion of the energy and material sources that underpinned the growth of industrial civilization and capitalism, then we can imagine many other possibilities for the future: deindustrialized, de-urbanized, and greener, smaller-scale societies, with simpler technologies, and a massive return to rural settlements. Without trying to prophesize, I argue that in any potential scenarios, agroecology will accompany our transition to other forms of civilization. In fact, I think this is an opportunity to dream of other landscapes with forests integrated into an agroecological rhizome and with human populations living in their interior. In any case, other future possibilities different from the imaginaries of progressive artificialness would require not only a change in the technical and political-economic platform but also a profound ontological and spiritual change.

Diante da pandemia do Novo Coronavírus, muitos foram os problemas levantados pela filosofia a partir do modo “imunitário” com o qual a civilização industrial lidou com a crise, e muito tem sido aventado sobre a necessidade de se repensar o sentido da noção de comunidades de apoio e de resistência. Exemplos disso não faltam; dentre os filósofos que abordaram a crise, encontram-se desde Giorgio Agamben a Paul B. Preciado, entre outros. Neste artigo, pretendemos partir da discussão sobre imunologia e paradigma imunitário em Roberto Espósito para nos perguntar de que modo podemos pensar essa demanda por “comunidade” em meio a uma crise imunitária, no sentido biológico e político do termo. Temos por hipótese que, mais do que postular a oposição exclusiva dos termos, levantar a questão pela articulação deles nos abre dois modos possíveis de relação com a alteridade abissal que encontramos no vírus.

The value paradigm dominant in the contemporary world is one of the reasons of the global crisis. It is crucial to reconsider the ways to attain sustainable development of humankind. The theme of this article is environmental ethics as a conceptual basis of global sustainable development. The ecological component of sustainable development should maintain the integrity of biological natural systems. Viability of ecosystems on which global stability of the entire biosphere rests is of special importance.

Transformation from industrial civilization to ecological civilization requires that people should establish the ecological consciousness that accordance with the requirements of the ecological civilization era. So ecological consciousness should be widely and deeply cultivated in colleges. The implementation of education should follow a rational philosophy thinking mode and the process philosophy provides this paradigm for us. It requires that educators take students' social life as background and guide students to use their rationality, consciously accept and foster the ecological awareness, and guide their owe ecological behavior.

Purpose. Outline the range of problems which are illustrative of modern industrial civilization, reflect its controversial nature and humanity prospects in its conditions. Rapid development of scientific and technical progress gradually, from the late of 60s onwards of XX century become lead to problems realization which scientific and technical progress is generates, lead to understanding that without serious and careful monitoring of its development and necessary philosophical analysis of these problems, there is a danger of "post-human" world formation in future. Methodology . Author uses systemic and analytical research methods. Scientific novelty. Multifaceted approach to designation and analysis of problems was carried out, which faced by modern humanity in conditions of industrial civilization. Practical importance of this work is primarily in that it focuses on the need of speedy, serious and circumspect attention to those problems in future in order to avoid dangers that they hold for humanity. Besides, material which is presented in this article could be used in teaching of social and humanitarian courses. Conclusions. The findings can be summarized in following conceptual issues: scientific and technical progress is a major factor in development of modern industrial civilization. It is generated a large range of problem that requires an understanding of necessity for tight control of technology development. Spontaneous, non-circumspect it further development and use could gradually lead to "posthuman world”. Danger of such scenario must generate the need of more attention, discussion and analysis of already existing problems and take measures that will ensure the survival of humanity in conditions of modern industrial civilization.

World history is the record of past events that are universally recognized as important and interesting to most peoples. Such events include war and peace, the creation of states and religions, the rise and fall of empires, and the consequences of such changes. While it has always been difficult to determine the nature of forces that control the course of history, it is thought and often claimed that the environment, circumstances, political leaders, ideologies, technological innovations, states, cultures, and ambitions of past leaders and empires have been responsible for making history and what we think of it.

In the age of industrialism, wilderness is the counterbalance to human excesses and the inspiration for environmental activists. Today, wilderness is even more important and contested as people face multiple environmental crises on a planet with an exploding human population and voracious consumer appetite. Too often obscured by the technosphere that engulfs us, wilderness awaits its ecoteur filmmakers to give it greater presence on the public screens of the technoscape. After The National Parks: America's Best Idea, wilderness still waits. By treating wilderness as an historical relic and vacation spot, the film saps it of its vital relevance and political power. Audiences must understand the foundational role of wilderness in their lives, instead of being pacified with an history drained of color that disconnects them from wilderness. As people wonder if there is a future for industrial civilization, wilderness provides the last best hope for rethinking our place on earth.

In the mid-1970s, the phrase “small is beautiful” became a counterculture slogan against the industrial threat to the environment and the scarcity of resources. Arguing against excessive materialism and meaningless growth, the late Dr. Ernest Friedrich Schumacher—the author of Small Is Beautiful: Economics as if People Mattered, promoted the use of small-scale technology to benefit both humankind and the environment. As an economist trained in a market-oriented discipline, his thinking evolved from believing that large-scale technology could be salvation for industrial civilization to believing that large-scale technology is the root of degrading human beings and the environment.

Thomas Berry breaks new ground in The Great Work, with a reassessment of "wild" as it applies to both humans and nature. He challenges traditional western dualisms, showing how creative or chaotic energy is in continuous relationship with the stabilizing force of discipline or form. In his view of modern globalization, all conflicts reduce to the central tension between environmentalist and developer, a clash of worldviews and resource uses. Berry urges a serious rethinking of what it means to be human in order to break the deep entrancement with industrial civilization.

Under the attack of industrial civilization the indigenous peoples of the Far North are liable to become involved in the competition for resources according to the laws of the market economy. If they do so they will inevitably pass from traditional use of natural resources to industrial use, and become economically and so culturally and genetically assimilated, with disastrous consequences for them and the environment. The development of a legal basis for the preservation of the indigenous peoples of the Far North must avoid a number of dangers: that the struggle to preserve ethnic integrity will be displaced by a struggle over priority in the right to use natural resources, with elements in the industrial civilization using indigenous peoples as tools to achieve their own interests; that indigenous peoples will destroy their natural resources for quick gain; of lumpenization of indigenous peoples; of their involvement in the criminalization of Russian society; of excessive concentration on the pr...

The human ecological system evolved from the natural environment and the bio‐ecological system. Sustainable evolution has become a problem in that the human ecological system has not evolved into a complete structure: humans are super producers, super consumers but not super decomposers. Information society, known as post‐industrial society, is still part of industrial civilization. Following it will inevitably be an ecological civilization in which humankind will also become super decomposers as well. An ecological system with a complete structure will last and evolve in a sustainable manner. The clash between civilization and the environment is caused by self‐interest of humanity, which means that the evolution toward ecological civilization will not be a highly active process. Industrial civilization can evolve toward ecological civilization along three lines: active evolution, locally passive evolution, and globally passive evolution. The first 50 years of the 21st century will be a dangerous period. ...

Management practice perceives itself to be grounded in an economic approach to management; that is, a ‘profit-generating’ management. The key thesis developed in this chapter argues that management practice also is in certain respects humanistic and ethical. Why and how could management practice be considered as humanistic and ethical? This chapter analyses and explains the business ethics tradition of Milton Friedman and his well-known theorem that the ‘only social responsibility of companies were to maximise profits within legal constraints’ (Friedman 1970; Wagner-Tsukamoto 2007a). I outline key differences between an economic understanding of humanistic management and the behavioural, psychological, sociological, and anthropological approaches that are historically rooted in the Human Relations Movement, the management writings of Elton Mayo’s (1933) The Human Problems of an Industrial Civilization, Chester Barnard’s (1938), The Functions of the Chief Executive, and Douglas McGregor’s (1960) The Human Side of Enterprise, to name but a few. I also focus on western management theory and practice. This focus is reflected in the choice of theories discussed and the type of ‘western’ management problems they deal with.

“We want industry, let us become industrious,” said Gandhi. He was referring, of course, to human effort and striving. Modern industry has instead resulted in gigantic human displacements, ecological and environmental devastation, and an alienation of human beings from the very sources from which the food to sustain their bodies comes. Homage to the large machine in the name of efficiency and comfort has, in the end, meant the compromise of our very souls. Gandhi’s views on industrialism are among his most prescient.

As with other sciences, ecology's conceptual foundations emerged long after its origin. Clarification of these foundations should enable human ecology to provide understanding of the fact that industrial civilization causes ecosystem breakdowns. Arthur Tansley's reasons for superseding the community concept and coining the term “ecosystem” need to be known. Sociologists have widely misunderstood the term. Their “ecological complex” is not synonymous with it. Tinkering with ensuing lists of variables can be highly misleading. Human ecology should be the study of whatever ecosystems involve humans. Until we put behind us the unnerving impact of inappropriate criticism, rejoin bioecology enough to get over thinking of succession as invader-driven, and recognize seral stages for what they are, sociologists will fail to comprehend the ineluctable difference between industrialism and ecological climax. Available literature can facilitate sociologists' necessary retooling.

A s the entry from Homo sapiens in any intergalactic design competition, industrial civilization would be tossed out at the qualifying round. It doesn’t fit. It won’t last. The scale is wrong. And even its apologists admit that it is not very pretty. The design failures of industrial technologically driven societies are manifest in the loss of diversity of all kinds, destabilization of the Earth’s biogeochemi-cal cycles, pollution, soil erosion, ugliness, poverty injustice, social decay, violence, and economic instability.

The objective here is to take a brief look at semantic questions surrounding several words that are frequently used in this book, and which relate directly to the two nouns in the title: “Landscapes and Societies”. This includes the obviously similar terms land, culture and civilization, but also three words concerned with the relationship between the two—determinism, adaptation and sustainability.

Modern social and cultural situation is determined in many respects by impossibility of further development of industrial civilization as the society of "nature conquers", the society of "unlimited possibilities of a person". The crisis of separate directions of industrialization turned intoa humanity crisis as a whole have displaced accent to another method of management. The context in which the management activity of tomorrow will be performed is the context of post-industrial society and of post-modernism as its social and cultural dominant. Today postmodernism is comprehended as the expression of "spirit of the times", as particular kind of view to the reality.

Bertrand Russell was one of those moralists who advocate a broad concept of ethics, including both social and individual ethics. This latter ethics is composed of prescriptions relating to the various ways of attaining happiness and perfection. Since however both happiness and perfection, i.e. the creative experience of one’s own existence can be attained by the same way (through conforming to the natural development principle), the requirement of self-realization may contribute to the harmonious coexistence of all people an effect that is desirable from social point of view. Russell believed that if all people an effect that is desirable form social point of view. Russell believed that if all individuals are granted possibilities of unrestrained self-realization armed conflicts will cease. The requirement of self-realization will be fulfilled above all when the barriers that have up to now handicapped the free development of human possibilities are pulled down. The barriers to self-realization include the restrictions connected with the specific living conditions pertinent to the industrial civilization, the commonly accepted false picture of human nature, and traditional morality.

We live in a world of fluids—air, water, blood, gasoline. In fact, fluids are so vital and familiar to everyday life that one can easily take their varied and fascinating properties for granted. Many household products exist because they make use of some exotic flow phenomena. A cookbook is a storehouse of fluid facts. Our industrial civilization began when the change of water to steam—really an extraordinary occurrence in its own right—was appreciated and applied. Fluids, then, have intrigued scientists for hundreds of years and their diverse behavior means that their study is rich in concepts and models and draws upon and contributes to many fields; it is truly multidisciplinary, in fact.

tN SEVERAL countries of Europe and in the U.S.A., the study of technb | logical change in its connections with social evolution, human relations Sand human values attracts more and more attention. This interest is justified: the studies involve a complex problem embracing many others of our time, social, ethical, and at least, so I believe philosophical. It often slips out of your grasp svhen you try to seize it. Roughly speaking, it could be defined as the relations between technical and moral progress. For my part, I firmly believe that before we rise to general ideas, before we judge, we must be prepared to go through a long period of inquity, of methodical observation in various types of factories, in dock-yards, in offices. We must spend a long time observing and collectmg data concerning the behaviour of modern men at work and at play, and the evolution of machines and techniques of all types which permeate and transform man's environment in an industrial civilization.

C. P. SNOW, accomplished British scientist and novelist, observes that scientific and nonscientific intellectuals are hopelessly separated into two cultures. In "The Two Cultures and the Scientific Revolution" (Cambridge University Press), he says we are in a scientific revolution—a step beyond the industrial revolution. And this might save our industrial civilization in the growing political struggle between the haves and have-nots. (He puts the U.S.S.R. on the haves side with Europe and the U.S.) Those best qualified to carry the fruits of this scientific revolution to the underdeveloped countries demanding them are scientists with a well developed sense of human relations. He notes that the literary intellectuals have had little understanding of the sciences, and during the recent great growth of scientific knowledge have not faced the increasing importance of that culture with much willingness to try to understand it. Scientists, for the most part, have done no better from ...