Η ΟΜΟΣΠΟΝΔΙΑ ΜΑΣ ΣΤΟ ΠΑΓΚΟΣΜΙΟ ΣΥΝΕΔΡΙΟ ΦΙΛΟΣΟΦΙΑΣ

ENGLISH BELOW

ΡΕΠΟΡΤΑΖ:  Παρέμβαση φιλόζωων στο Παγκόσμιο Συνέδριο Φιλοσοφίας

wcp 2013 Η ΦΙΛΟΣΟΦΙΑ ΩΣ ΕΡΕΥΝΑ ΚΑΙ ΤΡΟΠΟΣ ΖΩΗΣ

23 ΠΑΓΚΟΣΜΙΟ ΣΥΝΕΔΡΙΟ ΦΙΛΟΣΟΦΙΑΣ

ΑΘΗΝΑ 4-10 ΑΥΓΟΥΣΤΟΥ 2013

ΔΕΛΤΙΟ ΤΥΠΟΥ

Συμμετοχή της Πανελλαδικής Φιλοζωικής & Περιβαλλοντικής Ομοσπονδίας στο 23ο Παγκόσμιο Συνέδριο Φιλοσοφίας

Τον ερχόμενο Αύγουστο, από τις 4 έως τις 10, η Αθήνα υποδέχεται για πρώτη φορά το Παγκόσμιο Συνέδριο Φιλοσοφίας υπό την αιγίδα της Διεθνούς Ομοσπονδίας Φιλοσοφικών Εταιρειών (FIDSDF). Ο θεσμός τηρείται από το 1900 αδιαλείπτως, πλην του Β΄ Παγκοσμίου Πολέμου, και ανατίθεται ανά 5ετία σε μια πρωτεύουσα, που αποκαλείται για εκείνο το διάστημα Παγκόσμια Πρωτεύουσα Φιλοσοφίας.

Η βασική θεματική φέτος είναι «Η Φιλοσοφία ως τρόπος Ζωής με τη Φύση και το Περιβάλλον», περιλαμβάνει πάνω από 90 ακτινωτές θεματικές (π.χ. Φιλοσοφία και Πολιτισμός, Φιλοσοφία και Τέχνη, Φιλοσοφία και Περιβάλλον κ.λπ) και σκοπό έχει την παράθεση διαφορετικών ηθών κουλτούρας της Δύσης και της Ανατολής απέναντι στον Άνθρωπο και τη Φύση.

Η Πανελλαδική Φιλοζωική και Περιβαλλοντική Ομοσπονδία δια της Προέδρου της υπέβαλε ανακοίνωση, που έγινε δεκτή από Διεθνείς Κριτές, και εκπροσωπεί τη χώρα στη θεματική «Η Φιλοσοφία του Περιβάλλοντος και των Δικαιωμάτων των Ζώων» σε Στρογγυλό Τραπέζι, όπου θα γίνει συνομιλία με μερικούς από τους διασημότερους Καθηγητές Φιλοσοφίας του αντικειμένου από το Χάρβαντ, το Γέηλ, το Εθνικό και Καποδιστριακό Πανεπιστήμιο Αθήνας, το Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης, και τη Βασιλική Κτηνιατρική Εταιρία του Λονδίνου. Προεδρεύων της συζήτησης θα είναι ο Πίτερ Σίνγκερ από τους διανοούμενους μεγίστης επιρροής στις ΗΠΑ και μάλιστα σε επίπεδο αποφάσεων του Ανωτάτου Ομοσπονδιακού Δικαστηρίου.

Η Ομοσπονδία μας προσκλήθηκε από τη Διοικούσα Επιτροπή του Συνεδρίου και σε συνεργασία με τη Σχολή Καλών Τεχνών του Α.Π.Θ. θα πραγματοποιήσει πριν την έναρξη της συγκεκριμένης συζήτησης Καλλιτεχνικό Δρώμενο-Διαμαρτυρία για τα απωλεσθέντα βιολογικά είδη και τον επηρεασμό του φαινοτύπου των εναπομεινάντων• Δρώμενο που θα κινηματογραφίσει το CNN, ως σπόνσορας επικοινωνίας του Συνεδρίου, καθώς και η Ένωση Κινηματογραφιστών Ν. Αμερικής, η οποία με αυτή την ταινία μικρού μήκους θα λάβει μέρος σε διάφορα κινηματογραφικά φεστιβάλ, όπως στην Τεργέστη και το Βερολίνο.

Επιστέγασμα του Δρώμενου θα είναι η δεδηλωμένη πρόθεση Συνταγματολόγων Πανεπιστημιακών, που εκπροσωπούν την Ελλάδα στην Ένωση Ευρωπαίων Συνταγματολόγων, να δεσμεύσουν το επόμενο Σύνταγμα της χώρας με ρητές υποχρεώσεις απέναντι στους βιολογικούς μας εταίρους, τα ζώα και στο περιβάλλον κατ’ αναλογίαν προς άλλα Ευρωπαϊκά Συντάγματα.

Εξάλλου πολλοί από την ομάδα των Πανεπιστημιακών που στηρίζουν την Ομοσπονδία μας, διευθύνουν διάφορες θεματικές του Συνεδρίου και θα ανακοινώσουν το πρόσφατο ερευνητικό τους έργο.

Για το Συνέδριο επιστρατεύθηκαν 3.000 ειδικοί κριτές, προσέρχονται 18.000 σύνεδροι από όλο τον κόσμο και με τους συνοδούς και τους προπτυχιακούς υποψήφιους διδάκτορες αναμένεται να ανέλθουν στις 25.000.

Για την

Πανελλαδική Φιλοζωική και Περιβαλλοντική Ομοσπονδία

H Πρόεδρος
Αναστασία Μπομπολάκη

Στοιχεία επικοινωνίας: Αναστασία Μπομπολάκη, τηλ. 6976489349

Πληροφορίες για την Πανελλαδική Φιλοζωική και Περιβαλλοντική Ομοσπονδία:

• www.pansyn.org
  https://www.facebook.com/pfpomospondia
• Πληροφορίες για το Συνέδριο στην ιστοσελίδα ΕΔΩ

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Αναφορές ΤΥΠΟΥ:

Political Theory – Habermas and Rawls

Η Π.Φ.Π.Ο. συμμετέχει ενεργά στο Παγκόσμιο Συνέδριο Φιλοσοφίας

Η τελετη έναρξης του Συνεδρίου στο Ηρώδειο: Τα φώτα του κόσμου στο Ηρώδειο

Δειτε το βίντεο:

Press Release

Participation of the Panhellenic Animal Welfare and Environmental Federation to the 23^rd International Philosophical Congress

Athens welcomes this coming August (4^th -10^th) the International Philosophical Congress, under the auspices of the International Philosophical Federation for the first time

The institution has been upheld since 1900 without interruption, except the time of the 2^nd World War and every five years it is assigned to a capital city, which is called International Philosophical Capital for that period.

This year’s basic subject is “Philosophy a Way of Life with Nature and Environment”, and consists of more than 90 radial subjects (i.e. Philosophy and Civilization, Philosophy and Art, Philosophy and Environment, etc.). Its goal is the indication of different civilization ethics in East and West opposite Man and Nature.

The Panhellenic Animal Welfare and Environmental Federation has submitted through its President a statement-announcement, which was accepted by international judges and represents Greece in the subject  “The Philosophy of  Environment and  Animal’s Rights” at a round table discussion, which will be shared in by some of the most famous Professors of Philosophy from Harvard, Yale, the National and Kapodistrian University of Athens, the Aristotle University of Thessaloniki and the Royal Veterinary Clinic of London. The discussion will be chaired by Peter Singer, one of the greatest and most influential intellectuals in USA especially at a decision level of the Highest Federal Court.

Our Federation was invited by the Administration Committee of the Congress in cooperation with the School of Fine Arts of the Aristotle University of Thessaloniki and before the start of this discussion will attain an artistic activity-protest for the lost biological species and the influence on the phenotype of the remaining ones. This activity will be filmed by CNN, being the communication sponsor of the Congress and by the South American Filmmakers Union. With this film they will participate in different film festivals like the ones in Trieste and Berlin.

The crowning touch to this activity will be the declared intention of the University Constitutionists, who represent Greece in the European Constitutionists Union, to bind the next Constitution of Greece with categorical commitment towards our biological partners, animals and environment, on the analogy of other European Constitutions.

Moreover, a lot of university members, who support our Federation will conduct different subject workshops and will announce recent research work.

3000 special judges were called up for this congress and 18,000 participants will come from all over the world. These along with their escorts and the postgraduate PhD candidates are expected to reach almost an attendance of 25,000.

For the Panhellenic Animal Welfare and Environmental Federation

The President,

Anastasia Bobolaki

Information for the Panhellenic Animal Welfare and Environmental Federation:

www.pansyn.org

https://www.facebook.com/pfpomospondia

Information for the Congress:

http://www.wcp2013.gr/

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ΕΝGLISH BELOW

ΟΜΙΛΙΑ ΠΡΟΕΔΡΟΥ ΠΦΠΟ κ.ΜΠΟΜΠΟΛΑΚΗ ΜΕ ΘΕΜΑ

”ΔΙΚΑΙΩΜΑΤΑ ΤΩΝ ΖΩΩΝ & ΠΑΡΑΠΛΕΥΡΟΙ ΔΙΑΧΕΙΡΙΣΤΙΚΟΙ ΜΗΧΑΝΙΣΜΟΙ”

Διαβάστε εδώ για την ομιλία προέδρου Π.Φ.Π.Ο.

Animal Rights and Collateral Management Structures

Since the time of Aristotle and the Stoics, the entelechy is considered to be the right of every living species and they all deserve our respect.

Something similar appears in the Conatus by Spinoza the idea of the animal rights is formed by Montagne and Rousseau.

The need for respect towards the non human beings, was mostly developed since 1993 and after Taylor, Mathews and O’ Neill.

In a philosophical level however, all the former set the matter through a clear anthropocentric conception, since the very nature observation is translated into a typical human idiom.

Nowadays there are some extremely important new data. On the one hand genetists (and in fact the neo-darwinists) place the human being in a general developmental classification while the view of the “selfish gene” treats man, like all the rest living beings, as a more or less successful vehicle of the dominant genetic material. On the other hand, the neuroscientists place emphasis on the neuronal complexity of a brain from the human to a widely interactive grid of concepts of different of living entities, placed in a surrounding world. Researchers like Zeki and Ntinopoulos, challenge even the highly efficient structure of the human body or, at least his ability to exploit the incoming perceptual data, something that many animals can.

All the above things show the need for redefining what a human is, by exceeding the human-centered theory. Here we need to face a current contradiction: the living world that surrounds the human observer is unavoidable observed by a human brain, which raises the request to be dealt with, objectively or at least intersubjectively. In other words, contradicts the emerging of the world without the need of an observer, to the sole observer’s obligation to react   appraisingly and morally.

At this point, on the one hand we can see the need to set the principles of a convention on which the intersubjectivity will be based, and on the other hand the emerging of a relative conception regarding the morality (as it has been discussed at the beginning on the 20^th century), as the only one that can apply the moral obligation is the man. In order to avoid the problem, Brennan’s observation that we often confuse the terms “nature” and “culture” is extremely useful.

It is typical that we talk about asnimal welfare culture or about recycling culrutre etc. While, the meaning of nature, can be described from the models that are used in the CERN reactor, to an idyllic landscape presentation. However the laws that govern our relationship with the animals is in fact product of a culture, of a superficial part of each Ζeitgeist. This happens, in Wölfflin’s words, because we see the nature through the prism of our civilazitaion, which many times is distorting.

The same morality, after passing through the Kantian and the utilitarian simpligads, seems to have lost most of its connection with the political philosophy.

We should examine of course the kind of nature we have this time of period.

The point of view of the big-urban receptors has banned the meaning of the “natural” in the depths of the well-designed documentaries, while “the window to the world”

from the Renaissance has been totally substituted by visual simulacra that are becoming more and more convincing, resulting to the complete confusion and inability to distinguish between the real and the virtual.

Arne Naess (Deep Ecology) or Freya Mathews (Ecofeminism) type of concerns have no longer any meaning, since the anthropological standards from which they have deriver, have already been erased from the simulating standards of the new massive cartoon heroes.

The different monetarisms get almost completely detached from the political philosophies, from which they should normally derive from, as applied economic systems. In fact, in our days the financial theories are not at all scientific, but they manage to be turned into new ideologies (for example the opinion attack of Friedman against the Keynes model).

Since everything must be “used” in the most effective way, we have a fast track reaction to the available nature and the available animals, productive or not.

Now it is very important to restore Lyotard’s assumption that human laws cannot affect the animals, since they exist beyond any human establishment. Even more that the distortion of our living conditions have resulted to the distortion of their ontogenetic and phylogenetic data. Typical examples are the abnormal city strays, the abnormal birds in the landfills, but also the abnormal panda in the Chinese tourist observation parks.

Since it is necessary, some laws must undertake the administrative part of our relationship with the rest of our biological partners, in our postmodern world we often thought, that, since the individual cultures are our glasses that forbid us to negotiate with nature per se, we could at last exceed our individual legal systems and trust the supernatant collateral management structures. For example, the European Law, the EU directives, or the permanent Euro-American Conciliation Committees.

But, in an end, just because the financial theories have turned into ideological flags, we have ended into a increasing malfunction of the collateral management mechanisms that were supposed to regulate the relations among the different cultures.

On the other hand this malfunction seems to complicate the situation, by creating and even blurrier Zeitgeist, while the quality of democracy is becoming even worse. In all these mechanisms, our biological partners are outside these institutionalizations, but they experience them, and they are victimized in the worse possible way, while the relative morality end up into condicio sine qua non and Nature ( which exists without any observer) becomes useless, since, all the living beings are treated like res(things) and not as subjects.

We clarify of course this widely accepted influence opinion of Peter Singer

that we mustn’t ask if the animals can think or if the animals can communicate with each other(of course they can), but if the animals suffer. Because, only under the prism of this question, rises the need for rejecting the relative morality, and the need for substituting it with conditions of consistent reference.

In an end, the more we allow the degradation of the managing mechanisms for leveling the cultural differences, the brutal use of our biological partners and the destruction of the real Reality (meaning, the remaining nature beyond the simulations), the happier and inadvertently we will discover that we ourselves are outside the institutionalization mechanisms that we not only force to the animals but also to ourselves.

THE PRESIDENT OF THE PAN HELLENIC ANIMALWELFARE & ENVIRONMENTAL FEDERATION    

ANASTASSIA MPOMPOLAKIS