Contribuição para o consenso de Jiangsu (clique aqui para aceder)
A primeira Conferência das
Nações Unidas para o ambiente, realizada
em Estocolmo em 1972, postulou um novo imperativo moral, a terra como "lar comum".
De acordo com a Filosofia Ambiental:
A cidade moderna é a criação suprema da civilização humana. Mas a
Ecologia acredita que as cidades verdes só existem quando as funções urbanas
forem consideradas parte integrante do ecossistema da biosfera global. Se o
governo da cidade for separado do próprio sistema de suporte de vida da cidade,
inevitavelmente destruirá a cidade, degradará a dignidade e as condições
básicas para a sobrevivência humana.
O conceito de paisagem urbana não pode ser
reduzido ao visual, a paisagem urbana inclui várias dimensões: estética, ética,
etc. Isso significa que toda cidade precisa preservar e expandir toda a cadeia
ecológica e o pulmão verde dentro dos seus limites.
E, ao mesmo tempo, integrar a sua bacia hidrográfica numa planificação global. Esta planificação é característica de um estado socialista e não de um estado liberal.
Uma vez que a gestão de baixo carbono não é suficiente, também precisamos preservar a água fresca, alimentos saudáveis e ar puro.
“Toward a new economy of heritage, on the light of
ecological socialism."
To the Greek philosopher Aristoteles, only on the
city-state human beings attains the supreme virtue, the wisdom.
Mencius connected moral progress with a better knowledge of nature. And Lao Zi wrote respect the intrinsic laws
of nature and things. When the Tao is absent from the Universe, war horses are
created at the door of cities.
Those principles will be reintegrated in the modern
environmental philosophy. The critique of anthropocentrism, and the critique of
ethnocentrism, re-thinking the concept of a sustainable city on a sustainable
world.
First UN environmental conference, held in Stockholm
in 1972, create new ethical imperatives: all the Earth is a “common house” "… man have two homelands,
his own and Earth"; enlarging the concept of community, biotic and
abiotic, reintegrating the human being into nature, without no privileges_ the
critique of anthropocentrism.
The critique of ethnocentrism not only justifies the
respect for all national cultures and all forms of classical and popular
cultural expression, but also rejects any notion of superiority from a certain
model of society, race, or ethnicity. In this sense, it expands the concept of
products of cultural goods far beyond the great museums, master oeuvres,
classic heritage… including cultural landscape, rural and urban landscape.
On the light of environmental philosophy, we could consider
two dilemmatic scenarios to the modern city:
(1) It is the supreme creation of human civilisation.
According to ecology, the green scenario only exists when the city functions
are an integral part of the global biosphere ecosystem.
(2) The city destroys and demean the basic conditions
on which dignity and human life depend. This dark scenery is inevitable if
cities are governed as something separate from its own life-support systems.
"[1]
That dilemma corresponds to the historical evolution
of liberal democracies and the first experiences of socialism, and, in the
other side, the Socialism with Chinese Characteristics, with the historical
turn up to the ecological socialism and the project of ecocivilization.
The modern Social Taste,
aesthetical and moral taste, of the middle class, by the influence of
Environmental Philosophy and their Ethics, is now largely redirected to the
products of cultural tourism and tourism of nature, includes a new global
concept about cultural landscape, rural and
urban. A constellation of museums
and monuments, organize cultural tourism
on the cities, and a large pattern of natural parks and reserves, organize the
tourism of nature, as mass tourism; and generate the added value and capital
gains, the externalities, that are appropriates
by the Seven Chains of Tourism Industry, from hospitality to the touristic
guide.
The concept of urban
landscape cannot be reduced to a visual direction and includes several
dimensions, aesthetics, and ethics: the renaissance of the
harmony with man and the cultural landscape, embraces the tactile appeal, feeling, the
kinesthetic pleasure, the natural sings, and songs of nature…
What means that every city
needs to preserve and enlarge, inside the urban territory, the biological chains, the green lungs_ woodland, wooded boundaries, hedges, thickets, wet, dry,
or low-yield pastures, but also integrated watershed on a global planification,
a characteristic of
socialism but not of the liberal states. Because is not
enough to create the conditions to a low
carbon management, it is necessaire preserve the fresh water, the healthy food
and clean air.
I remember Francisco Caldeira Cabral, international
leader of landscape architect association: “Is time to say that if the city is
essential to the organisation of society and the progress of mankind, if the
industry has greatly contributed to make life easier and give you comfort,
humanity's survival depends the countryside Because, with the sea, is the only
source of food and drinking water, and the last support to an autonomous and
balanced biological activity, essential to the continuation of life on Earth. Therefore, the activity of Rural society is the only one
that remains obligatory, all the others being optional, whether the
urban-industrial society realizes it or not, accordingly.
But the essential condition is a peaceful world, a
common future: because without peace, everything is lost, and first all,
liberty will be lost.
Lisboa, 02 11.2022
António dos Santos
Queirós
Vice-Presidente do
Observatório da China
Secretário-Geral da
Câmara de Cooperação e Desenvolvimento Portugal-China
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