Nature

Nature - anthropological reflections

A DRAMATIC PARADOX IN THE RELATIONSHIP BETWEEN MAN AND NATURE A FEW POSSIBLE REVEALING MEANINGS PROPOSED BY RECENT BEHAVIOURAL SCIENCES AND CHRISTIAN SPIRITUALITY THOUGHT

Sorin MIHALACHE

The scientific exploration of the surrounding nature has revealed numerous notable results in past years (complex structures specific to the living world, extraordinary ways of communication among plants, social structures in the organization of the insects, intelligent behaviour among species of fish and mammals). The revelations of the wonderful composition of the living world are certainly unprecedented in the history of scientific knowledge. At the same time, however, the last decades of civilization have also brought about the greatest challenges to the environment. Pollution, species extinction, global warming, waste, unrealistic exploitation of bio-resources, mineral reserves depletion, mutations in terrestrial ecosystems represent some of the greatest challenges of the civilized world. All these show that greater scientific knowledge does not necessarily lead to a wiser life. But this idea is quite common in philosophical and spiritual reflection. In the study, we shall mention some recent data from behavioural sciences and some ideas regarding the thinking of Christian authors that highlight a connection between nature and man’s inner (dis)order. The proposed interpretative approach aims to provide a real opportunity for the use of knowledge data in the context of personal and community life. In fact, the encounter between current scientific data on the surrounding nature, behavioural sciences and the experience of Christian spirituality could be edifying in rediscovering an adequate relationship between man and nature.

Preamble The

universe

we

live

in

is

characterized

by

admirable

physics

[1]. In relation to the multitude of universe types that might have originated in the Big Bang, this universe possesses formidable physical traits that are suited to life (biophilic universe) [2]. Then, on a smaller scale, we could say that the Sun and our galactic landscape are special to the entire earthly world. Firstly, in comparison to the other types of stars 81

Nature - anthropological reflections existing in the Universe, the Sun has the right size and dynamics to support earthly life [3]. On the other hand, it is excellently located in the Milky Way, in an area (Life Belt) that protects life and terrestrial nature from the threats of the great galactic events [4]. These considerations, which are rather interpretations of scientific results, highlight some of the reasons why life and the terrestrial world deserve to be cherished. In fact, there are numerous other proofs: discoveries made within nature, engineering achievements, artefacts of civilization. They all prove, directly or indirectly, more or less clearly, that the life and civilization of man, as well as an impressive part of his achievements depend vitally on the nature, the living world, terrestrial resources. And every hour, in the vast scientific and technical site of civilization, open everywhere in the nature, new evidence supporting this founding statement emerges. We shall hereafter mention some of the recent discoveries that might highlight the priceless value of nature for human life and for the progress of civilization. We chose some of the aspects of the living world that, at a first glance, might seem irrelevant, if not harmful. In fact, science shows us that they can receive various uses, being vital, useful, or simply amazing. (a) Venomous substances are a prime example. - In the venom of a wasp species (polybia paulista) polyphylla polypia) there is an MP1 toxin capable of attacking some lipids from the exterior walls of cancer cells, causing fatal fissures [5]; - A family of peptides (called ampulexin) found in wasp venom (Ampulex compressa) are effective in the treatment of Parkinson’s disease [6]; - Some scorpion venom components reduce the severity of rheumatoid arthritis without side effects [7]; - Certain types of lizard venom may be used to regulate blood clotting, in strokes, myocardial attacks and venous thrombosis [8]; - Ninety proteins with therapeutic potential have been recently identified in the venom of the Gila lizard [9]. Globally, there are about 100,000 venomous species (of which 62% are insects, 20% - spiders and only a small part, 1% - snakes, ticks, fish or lizards. They are estimated to produce about 20 million types of toxins, of which 10,000 are known and only about 1,000 are thoroughly studied as they have provided so far solutions for the manufacture of 10-20 proven drugs, others still being tested [10].

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Nature - anthropological reflections (b) Herbs are also a good example. They are known to proliferate because their roots contain substances that kill plants of other species (a process called allelopathy)! But they also have a therapeutic potential! Here are two examples: - The centaurea maculosa species has a compound (catechin) that attacks the neighbouring plants. [11] Some research shows that this compound can be used in the destruction of cancerous tissues [12]; - The Madagascar periwinkle (Catharanthus roseus) contains Vinca alkaloids, a compound successfully used in the treatment of leukaemia and Hodgkin's disease [13]. - The entire vegetable world is a valueless patrimony of important pharmaceutical valences. This has been known for a long time. Statistics showed, as far back as 20 years ago, that more than 60% of the world's population depends on plant species for the medical treatments of various diseases.[14] (c) Lastly, bionics or bio-mimetic shows that, through small things, the living world provides numerous excellent solutions to various technical problems in various industrial fields. Here are some examples: - Ants mound organizational patterns can be applied to the organization of the mail sector, in the delivery of parcels, in fast boarding procedures on busy airports, in obtaining faster computer design, in cabling small cubesats, in the optimization of space routes [15]; - The procedures by which the ants make mobile bridges when passing through rough areas are useful in designing new materials, in handling clusters of autonomous robots, in designing self-assembling systems [16]; - The solutions that birds find for stability when flying through air gap areas are useful in the aeronautical industry; the protuberances on the edge of the whale tails influenced the shape of the plane wings; the feathers of the birds of prey provided ideas for the variable geometry of military planes; the small skin abrasions on the shark's skin changed the structure of the construction materials of the submersibles, increasing underwater speed and manoeuvrability and reducing energy consumption by up to 10%; the irises of the butterfly and bug wings, the anti-reflective coating of the moth eyes contributed to the construction of the luminous screens in mobile telephony; the microscopic striations on the wings of some species of flies, which reduce the reflection of light, are applied in the construction of solar panels; the finely pricked edges of the mosquito's trumpet were employed in the design of less painful needles used to administer injections (hypodermic needles); the air vents in termite hills, which regulate temperature and humidity, inspired the design of ventilation systems in bunk buildings [17]. 83

Nature - anthropological reflections Many other aspects of the living world are being researched. Some prove to be vitally linked to human life, others cause amazement while others still contain excellent solutions for various concrete activities. - Birds can navigate sensing the magnetic map of the Earth [18]; turtles travel hundreds of miles without getting lost [19], bumble bees [20] and butterflies [21] can orientate and move around successfully; - The trees recognize the threats posed by various insect species by recognizing their type of saliva and can emit substances that call upon other insects to come to their aid, protecting them from threats. [22] - There are about one hundred species of "rising plants", with leaves that can be desiccated, seeming to be dead, and after years of re-hydrating, returning to life [23]; - Many plant species communicate via chromatic or olfactory signals [24]; - The trees possess molecular mechanisms capable of memory, preserving "the memory" of the place where they came to light [25]. - Ants can sense if they are dealing with another hostile ant or not, alarming through pheromones, the mound they belong to. They chemically mark the routes the other ants can follow [26]; Nasutitermes ants have altruistic behaviors. When a nest is attacked, the white nymphs and working ants are sheltered inside, and the ant soldiers are standing outside for guard [27]; Colobopsis explodens ants even sacrifice themselves for the mounds, selfdestroying their body and releasing toxins that kill or remove the enemy [28]; - Bacteria (for example Bifidobacterium) can help us deal with stress, anxieties [29].

The anthropogenic factor - possible neuroscience explanations We have chosen these examples related to herbs, poisonous compounds and some applications in bio mimetic because they refer to less common uses of nature. They are often less well known to the general public, compared to the vast territories of ordinary natural resources exploitation in the current civilization, such as those in mining, oil and wood industries, intensive agriculture and livestock farming or fishing. The intention was precisely to highlight the fact that nature is priceless due to the numerous aspects that prove to be vital, useful or amazing to man. However, in reference to such aspects, the last decades of civilization have brought the greatest challenges to the surrounding nature. Pollution, the extinction of species, global warming, waste, the unrealistic exploitation of bio-resources, mineral resources depletion, the

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Nature - anthropological reflections mutations in terrestrial ecosystems are some of the greatest challenges of the civilized world. There are many statistics related to these issues. Here are some: - The populations of vertebrates - mammals, birds, reptiles, amphibians and fish have dropped by 58% between 1970 and 2012, with the most dramatic decreases (81%) being among the animals of lakes and rivers so that, unless immediate actions are taken, the decline shall reach two-thirds (2/3) in 2020 [30]. - Climate change affects water resources more than expected [31]. These changes affect food [32] and fish reserves [33], also causing important changes in farming methods [34]. We are facing a paradoxical situation: we collect more and more evidence that nature is a huge reservoir of resources that are vital or useful to man in the organization and development of civilization, but we continue to destroy nature through the mentioned excesses. Why do we persist in going imprudently down the path of unsustainable development? Taking into account everything, we are facing a paradoxical situation: we collect more and more evidence that nature is a huge reservoir of resources that are vital or useful to man in the organization and development of civilization, but we continue to destroy nature through the mentioned excesses. Why do we persist in going imprudently down the path of unsustainable development? Several scientific discoveries in recent decades could provide some explanations. First of all, various analyses have revealed that there is a limitation to the rationality of human behaviour, of the decision-making process in human actions. As early as the 1950s, sociologist Herbert Simon highlighted this limited rationality with regard to decisional behaviour. Since we do not have unlimited time to take into account all important aspects, we often formulate sub-optimal decisions [35]. On the other hand, we perceive reality selectively, focusing more on what supports our values and behaviours. [36] Some scientific assessments reveal that we influence the conclusions we are to draw from an analysis, retaining what tends to support them [37]. In addition to this faulty functioning, there are analyses that underline the fact that we usually underestimate the dangers that are remote in time or space. [38] Man does not seem ready to grasp and learn a new lesson of conduct or life, of a new situation. In fact, we have a tendency to retain the issues that are in agreement with those already known [39]. In this respect, the understanding of the expert is limited to the filter of his own knowledge [40]. David Dunning, a psychologist who searches the issue of ignorance, notes that the experts - and we may include all those who have specializations that do not concern natural sciences or ecology 85

Nature - anthropological reflections understand and accept harder what is beyond their sphere of expertise, being liable of ignorance [41]. Last but not least, other research shows that we do not always have self-control when we need it. Stress, sensory over-stimulation or lust [42], stimulated and cultivated in the contemporary competitive and entertaining environment, weaken self-control, negatively influencing the quality of the person's decisions and actions [43]. Although we cannot be said to act unconsciously, we are fully aware of what we do only for a limited time throughout a day, being rather on the automatic pilot or submitted to emotional reactions [44]. In addition, the generalized use of technical means and technologies limits in various ways the lucidity with which we assess our condition in the world, the relationships with the nature and philosophy of work. It is worth noting here the ever more present idea that today's technical devices provide data that are better than human judgments and expertise (the prejudice of automation) [45]. This leads to important changes in work behaviour, by the increasing trust in technical devices (automation convenience) that take on more and more human activities [46]. Thus configured, work is no longer an occasion to meet the surrounding world, but an activity isolated from it, behind the terminals that increasingly constrain the patch of nature that we have at hand in experience [47]. If, on an individual level, the situation is so, then the questionable quality of the overall conducts should not be surprising. Indeed, at the level of the whole society, we notice such similar things concerning the wider horizon of the human society. For example, some scholar consider that people are not concerned with the state of the earth ecosystem because their lives are still far from the consequences of their behaviour. They do not see with their own eyes the destruction and damage their chosen comfort cause: "the majority of the world's population lives in cities far from the realities whose damage they cause. Most people buy food from the supermarket and seldom think about the manner or the place where it is produced or about the impact of production on the ecosystem.” [48] In the economic discourse on the quality of life, global indicators, such as GDP or economic growth, are mentioned, with no referrals or analyses of the damage caused to nature. "When tropical forests are destroyed or all fish are removed from the ocean as if with a vacuum cleaner, the results appear as positive figures (our underlining) in GDP statistics. The fact that the loss of value of this natural capital - fish stocks and forests – may be irreplaceable is not found in any accounting balance sheet. There is no, the two authors point out, an equivalent calculation of the deterioration of natural capital – of arable land, tropical forests, drinking water resources, fish stocks and biodiversity” [49]. The spiritual life deficit as root of disorder 86

Nature - anthropological reflections Such considerations suggest that the continuing concern of the world with its economic progress can fuel the indifference and lack of action meant to stop the damage caused by man to nature, to the balance of the living world. They reveal how, in the context of a remarkable progress in the scientific knowledge of nature and the living world (highlighting the priceless contribution of nature to human life and the prosperity of civilization), the connection between humanity and nature remains superficial while the threats continue to grow. This paradox is dramatic. We are now more aware than ever in human history of the miracles of our living world and our close dependence on it, while precisely now more than ever we threaten the diversity of the living world through pollution and over-exploitation. It is somehow obvious that the scientific progress does not have an effective impact that would lead to a wiser manner of living. The humanity of the rational man does not live rationally [50]. This occurs due to the fact that, to a great extent, man does not live rationally. Some recent research offers data that may suggest even deeper and wider understanding of the situation. Human behaviour sciences provide explanations for the fact that, in spite of new understandings, old habits dictate our attitudes and behaviours. In fact, habits are very resistant to change [51]. Set as routine through repetition, habits structure the quality of perceptions, the map of sensibilities, the way we think and act, placing important parts of life under the control of an "automatic pilot" [52]. Professional activity, day-to-day practices, the manner in which we relate to the others, our spiritual and artistic experiences - can (de)compose our behaviour [53], perception and vision of the world [54]. Neuroplasticity studies reveal that, to a large extent, the experiences and habits influence perception and understanding in various ways. The use of attention, for example, alters perception [55], while the emotional state influences cognitions [56]. We can judge rationally (as in the case of abstract content) or empathically (if the situation implies a moral stake or an emotional charge), depending on our mood. [57] Even the state of helplessness or trust modifies the hormonal background [58], influencing creativity, the quality of abstract thinking, the efficiency of work, the decisions or the understanding of the other's perspective [59]. But the vice versa is also true; the posture of the body can influence the hormonal background, "shaping the mind" to a surprising extent [60]! The relationship between man and nature: a Christian perspective Here are the reasons why, in the matter of man's relationship to nature, personal conduct and the spiritual dimension of life are worth discussing. The results of research in neuroscience and behavioural sciences show that consumer society patterns can influence the perspective from which we perceive and know our world, our orientation and our actions. 87

Nature - anthropological reflections Thus, they unexpectedly carry us to the core of spiritual experience, which is responsible for human thoughts, sensitivity and actions. The spiritual analysis of the human condition reveals that the path to a wise life is long. St. Maximus the Confessor highlights a few steps towards rising from "knowing" to wisdom: "The natural adornment of the rational, Saint Maximus writes, is reason. The adornment of reason means understanding that rational ones manifest through reason. The adornment of understanding is skill and aptitude that the rational manifest through the rational virtue. The adornment of this skill is contemplation without error through which true knowledge is acquired. And its end is wisdom, which is the truest fulfilment of understanding."[61] In other words, wisdom - which of course includes wise action - is strictly related to the accurate perception of the world (contemplation). In its turn, perception depends not only on reason, but also on the taken actions, on the life we live (skill and aptitude). However, with these remarks, we also find ourselves in a place identified by neuroscience research. Taking into account their results, we find that life experience leaves traces on our sensitivity in the way we would decode the later events of life. In the effort of concrete being, St. Maximus indicates here, the spirit of man is practiced, ending up by enlarging its possibilities of perception and understanding ("contemplation without error" and "true knowledge"). Purified, through good deeds, sensitivity acquires a dispassionate perception of the sensitive world; the understanding capacity gains refinement (theoria), a higher accuracy, being able to better fathom the intelligible ones. In this way, from the core of the spiritual effort, nature and the relationships with it are seen in a new light. Distancing from the passionate use of the world, man imposes spiritual order in the senses, in his perception and spirit [62], regulating a new relationship with the world. A new view, a spiritual use of the world and its resources, as expressions of this improved life are becoming more obvious [63]. The just uses and spiritual lessons are sought in the sensitive, as an ethical and ascetic exercise alike. Contemplation provides a wider grasp of the world, this time valorising in spiritual terms all its data and resources. The spiritual man, writes Father Stăniloae, "sees the air and water in their chemical composition given to the benefit of his life, he sees the herbs maintained by the soil of the earth and the trees with their fruits for his living, he sees every variety of animals, fish and birds again through different benefits for him". [64] There is now a higher aim than the simple use of matter for pleasure or profit can be perceived: "Nothing was done in vain, nothing was done without use! They would not have been praised by the Creator unless they had been created for some purpose!” [65]. Therefore, the spiritual need is the focus."The contemplated Earth, writes Father Dumitru Stăniloae, teaches us natural philosophy, the heaven (in the spiritual 88

Nature - anthropological reflections sense) teaches us theological philosophy or knowledge about God while those in the middle moral philosophy or the path from Earth to Heaven" [66]. A more detailed answer to this perspective on nature, involving both a practice of man and a renewal of his life may be found in the reflection of Maximus the Confessor, in the Answer to question 51 to Thalassios [67]. In stating his answer, St. Maximus emphasizes that God has placed in each of the species of the Creation spiritual purposes and modes of proper behaviour that would urge man to an improved life. Therefore, on the one hand, in everything that exists in the surrounding nature, in the beings of the living world, in the resources and powers of the created world, we can equally find meanings that raise the mind to the Creator (clues that announce “in high voice their Maker, revealed through the reasons of things”[68]). At the same time, however, in all that is created, apart from the meanings that raise the mind to God, adequate lessons for the guidance of man are also hidden. We mean "the natural laws and modes of the seen ones, in which he easily finds the way of the teaching that leads to Him" [69]. This is because, as Saint Maximus asserts, "the mind that loves wisdom, contemplating for knowledge the world of the beings according to their natural reason or way of life, if it deals with knowledge (if gnostic), receives the spiritual purposes of things as "offerings" brought to God by creation, and if it deals with the action (if practical), imitating through its ways of living the natural laws of things, it receives "the gifts” revealing in itself, through its life, all the greatness of divine wisdom, borne in an unseen form by beings."[70] Through such recommendations, Christian spirituality proposes possible solutions to the issues of inappropriate relationship between man and nature. Protecting the surrounding nature begins with the transformation of the human nature through the renewal of the self, through the pursuit of dispassion. Conclusions We have seen that, in the last decades, science has revealed remarkable discoveries about nature, about the surrounding world. They continue to reveal the many valences of nature. The terrestrial ecosystem, the earth with its resources, the living world in particular, are more than just a deposit of food and resources to ensure the wellbeing, to meet budget targets, in the economic battle of nations. Nature, the living world also represents the vital space of human life, the place of astonishment, a place where to practice virtues aimed for the wellbeing of the others, the free school of spirit, the Church where God-Creator can be contemplated and praised. However, and despite many formidable scientific discoveries of nature, the world does not behave rationally. 89

Nature - anthropological reflections Many statistics warn that nowadays more than ever in human history, the behaviour of the civilized world threatens, to the greatest extent, the life of the living world and the survival of our own species. Therefore, how may we overcome this paradox? How can we restore our relationships with nature? How can we avoid self-sufficiency and the superficiality of natural resources and powers? How can we transfer the potential of scientific discoveries to concrete life? In a remarkable convergence, recent discoveries of the sciences and Christian spirituality recommend a certain detachment from the sensory over stimulation of the consumer society and avoiding the fragmentation of attention for a more sensible life. We mean a life similar to the ascetic conduct, which aims at renewing the sense and the understanding, the life as a whole. By releasing himself from the captivity of the senses, man can also free the nature from the chains of over-exploitation, of his foolish use. So that it can be said that it is only in the experience of faith, through the cultivation of spiritual life, that we can establish an appropriate relationship with nature, a relationship that is both edifying for man and sustainable for civilization.

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Nature - anthropological reflections Laciny A, et al. Colobopsis explodens sp. n., model species for studies on ‘exploding ants’ (Hymenoptera, Formicidae), with biological notes and first illustrations of males of the Colobopsis cylindrica group. ZooKeys 2018; 751: 1-40, DOI: 10.3897/zookeys.751.22661. 29 Cf. Yong E. Cuprind mulţimi. Miliarde de microbi din noi şi felul în care ne modelează viaţa (I Contain Multitudes. The Microbes Within Us and a Grander View of Life). Bucharest: Publica Publishing House; 2016, p. 105. 30 https://www.worldwildlife.org/pages/living-planet-report-2016 is a report that tracks over 14,000 vertebrate populations of over 3700 species from 1970 to 2012 and includes research from the Global Footprint Network and the Zoological Society of London. 31 Cf. Kaser G, et al. Contribution potential of glaciers to water availability in different climate regimes. Proc Natl Acad Sci USA 2010 Nov 23; [cited 2018 June 16]; 107 (47): 202237. Available from: https://doi.org/10.1073/pnas.1008162107. 32 Cf. Cohn AS, et al. Cropping frequency and area response to climate variability can exceed yield response. Nature Climate Change 2016; DOI: 10.1038/nclimate2934. 33 Cf. Ullah H, et al. Climate change could drive marine food web collapse through altered trophic flows and cyanobacterial proliferation. PLoS Biol 2018; 16 (1): e2003446 DOI: 10.1371/journal.pbio.2003446. 34 Cf. Ockenden MC, et al. Major agricultural changes required to mitigate phosphorus losses under climate change. Nat Commun 2017; 8 (1) DOI: 10.1038/s41467-017-00232-0. 35 Selten R. What is Bouded Rationality? In: Gigerenzer G, Salten R, editors. Bounded Rationality. The Adaptative Toolbox. Cambridge Massechussets: The MIT Press 2002; p. 13-20. 36 Freedman JL, Sears DO. Selective Exposure. Advances in Experimental Social Psychology. Ed. 1. Berkowitz [vol. 2]. New York: Academic Press 1965. Apud Gilbert D. În căutarea fericirii (Stumbling on Happiness). Romanian version by Mihaela Vacariu. Bucharest: Curtea Veche Publishing House; 2012, p. 232. 37 Gilbert D. În căutarea fericirii (Stumbling on Happiness). Romanian version by Mihaela Vacariu. Bucharest: Curtea Veche Publishing House; 2012, p. 230-43. 38 Cf. Persson I, Savulescu J. Neadaptati pentru viitor. Nevoia de bio ameliorare morală. (Unfit for the Future. The Need for Moral Enhancement). Bucharest: All Publishing House; 2014, p. 57-9. 39 Through these observations we are in the proximity of the experience of the philocalic parents. Here is an eloquent fragment: „whoever changes through imitation the laws of the beings into one’s own law is virtuous, filling with reason the movement of those without reason. And he who, through imitation as well, changes his law into the laws of the beings is passionate, rendering reasonless what is rational.” (St. Maximus the Confessor. To Thalassios: On Various Questions relating to Holy Scripture. 51, scolia 20. In: The Romanina Philokalia [vol. 2]. Bucharest: The Publishing House of the Biblical and Othodox Mission Institute; 2008; p. 210). 40 Sloman S, Fernbach P. Iluzia Cunoaşterii. De ce nu gândim niciodată singuri. (The Knowledge Illusion: Why We Never Think Alone). Bucharest: Publica Publishing House; 2017, p. 302-3. 41 David Dunning, in an interview with Errol Morris, New York Times Opinionator, 2010 June 20. Apud Sloman S, Fernbach P. Iluzia Cunoaşterii. De ce nu gândim niciodată singuri. (The Knowledge Illusion: Why We Never Think Alone). Bucharest: Publica Publishing House; 2017, p. 302-3. 42 For the situations in which sensory stimulation weakens self-control, see Rutledge, Robb B, et al. Dopaminergic Modulation of Decision Making and Subjective Well-Being. J Neurosci 2018 March 6; 35.27 (2015): 9811–22. PMC. Web. 28

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Nature - anthropological reflections Ibidem, see Baumeister RF, Tierney J. Voinţa. Cum să-ţi redescoperi cea mai mare putere interioară (Willpower: Rediscovering the Greatest Human Strength). Bucharest: Paralela 45 Publishing House; 2012. 44 Cohen JR, Liberman M. The common neural basis of exerting self-control in multiple domains. În: Ochsner K, Trope Y, editors. From society to Brain: The New Sciences of Self-Control, New York: Oxford University Press 2010; p. 141-160. 45 Carr N. Cuşca de sticlă, Automatizarea şi noi (The Glass Cage: How Our Computers Are Changing Us). Bucharest: Publica Publishing House; 2014. p. 86. 46 Carr N. Cuşca de sticlă, Automatizarea şi noi (The Glass Cage: How Our Computers Are Changing Us). Bucharest: Publica Publishing House; 2014. p. 87. 47 In this way, as Michel Henry writes, in the work as such man is taken into consideration "only to the extent to which the devise must (...) allow the intervention” (Henry M. Barbaria, Barbarism (Continuum Impacts) Iaşi: The Publishing House of the European Institute; 2008, p. 95-6). 48 A. Wijkman şi J. Rockström, Falimentarea naturii. Negarea limitelor planetei (Bankrupting Nature: Denying Our Planetary Boundaries). Bucharest: Compania Publishing House; 2013, p. 22. 49 A. Wijkman şi J. Rockström, Falimentarea naturii. Negarea limitelor planetei (Bankrupting Nature: Denying Our Planetary Boundaries). Bucharest: Compania Publishing House; 2013, p. 22. 50 For further infformation, see Wijkman A, Rockström J. Falimentarea naturii. Negarea limitelor planetei (Bankrupting Nature: Denying Our Planetary Boundaries). Bucharest: Compania Publishing House; 2013; Reeves H. Pământul e bolnav (Mal de Terre). Bucharest: Humanitas Publishing House; 2005. 51 Duhigg C. Puterea obişnuinţelor (The Power of Habit). Bucharest: Publica Publishing House; 2016. 52 In a spiritual evaluation, the (good) habits can be a ascendant stairway of the being, or a paralyzing routine, which will enhance the captivity of the spirit, in the consumption of matter, comfort and entertainment. The former broadens the scope of human understanding, the latter wastes man’s life in an ignorance of virtues. 53 Cf. Pascual-Leone A, Nguyet D, ş.a. Modulation of muscle responses evoked by transcranial magnetic stimulation during the acquisition of new fine motor skills. În J Neurophysiol 1995 Sept; [vol. 74] 3: 1037-45. 54 There are scholars who propose thinking types (cognitive operators) that correspond to the types of activities we normally do. The operators are: causal, abstract, binary, reductionist, quantitative, holistic and value. The causal operator, for example, is actually looking for causal sequences and is often used in natural sciences while the abstract operator allows the formulation of general concepts based on particular data. (Cf. D‘Aquili E, Newberg AB. The Mystical Mind: Probing the Biology of Religious Experience. Minneapolis: Fortress Press; 2001, p. 52-7.) 55 Exercising attention to one thing, for example, makes it easier to set new purchases. (Cf. Baniel A. Esenţa vitalităţii (Move into Life: The Nine Essentials for Lifelong Vitality). Bucureşti: Meteor Press Publishing House; 2014, p. 54-5.) As we repeat it, we adapt more and more to a particular effort, easily making it ever greater. 56 Damasio A. Eroarea lui Descartes: emoţiile, raţiunea şi creierul uman (Descartes' Error: Emotion, Reason and the Human Brain). Transl. Irina Tănăsescu. Bucharest: Humanitas; 2005. Christian spirituality has identified in the experience of the spiritual life, this connection between the inner state and cognitions, through authors such as St. Isaac the Syrian, for whom sense has a "knowing role" (Fr. Dumitru Stăniloae, Sfântul Isaac Sirul şi operă lui [Saint St. Isaac the Syrian]. Introduction to St. Isaac the Syrian. Cuvinte despre nevoinţă [Words on Need]. In: The Romanian 43

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Philokalia [vol. X]. The Publishing House of the Biblical and Mission Institute of the Romanian Orthodox Church. Electronic version, p. 7). 57 Cf. Najjar, et al, Compassion Fatigue: A Review of the Research to Date and Relevance to Cancer-care Providers. In J Occup Health Psychol 2009; [vol. 14] 2. 58 Cuddy A. Prezenţă. Găseşteţi echilibrul între corp şi minte în faţa marilor provocări (Presence: Bringing Your Boldest Self to Your Biggest Challenges). Romanian transl. Anca Bărbulescu. Bucharest: Publica Publishing House; 2016, p. 137-144. 59 We refer to the research carried out by Adam Galinsky. For presentation, see A. Prezenţă. Găseşteţi echilibrul între corp şi minte în faţa marilor provocări (Presence: Bringing Your Boldest Self to Your Biggest Challenges). Romanian transl. Anca Bărbulescu. Bucharest: Publica Publishing House; 2016, p. 132-155. 60 Cf. Minvaleev RS, et al. Postural Influences on the Hormone Level in Healthy Subjects: I. The Cobra Posture and Steroid Hormones. În Hum Physiol 2004 Iul 4; [vol. 30] 4: 452-6. The phrase “the body shapes the mind” belongs to Ami Cuddy, op. cit., p. 221. 61 St. Maximus the Confessor. ”Cuvânt înainte la scoliile aşezate în urma răspunsurilor” (Forward to the Scholia Set after the Answers), in Răspunsuri către Talasie (To Thalassios: On Various Questions relating to Holy Scripture). In: Philokalia [vol. 3]. Bucharest: The Publishing House of the Biblical and Othodox Mission Institute; 2009, p. 42. 62 “Remoteness from the world, writes Theolith of Philadelphia, brings shelter near Christ. And I call world joining the things subjected to the senses and the body "(On the Endeavours of the Monk Life. In The Romanian Philokalia [vol. 7]. Bucharest: The Publishing House of the Biblical and Othodox Mission Institute; 2013: p. 45). By remoteness from the world, the monk does not understand distance from the outside reality, but the inward state of denial of the passionate attachment to "the things subjected to the senses and to the flesh” (Fr Stăniloae. Note 2. In: op. cit., p. 46). 63 In fact, knowledge is possible. „Intelligible natures that can be grasped only by the intellect belong to the realm of divinity, while the senses and sense objects have been created for the service of the intellect.” (Thalassios the Libyan. Despre dragoste, înfrânare şi petrecerea cea după minte către Pavel prezbiterul [On Love, Self-Control, and Life In Accordance With the Intellect: Written for Paul the Presbyter]. 5. In: Philokalia [vol. 4]. Bucharest: The Publishing House of the Biblical and Othodox Mission Institute; 2010, p. 37), they are so connected that, whichever was missing, would prevent the other to complete its works (St. Symeon the New Theologian, Cele 225 de capete teologice şi practice (One Hundred and Fifty-three Practical and Theological Texts ), In: Philokalia [vol. 6]. Bucharest: The Publishing House of the Biblical and Othodox Mission Institute; 2011, p. 84). 64 Stăniloae D. Iisus Hristos – Lumina lumii şi îndumnezeirea omului (Jesus Christ – The Light of the World and the Deification of Man). Bucharest: Anastasia Publishing House; 1993, p. 5. 65 St. John Chrysostom. Omilii la Facere (Homilies to Genesis). In: St. John Chrysostom, Works, Part One (coll. PSB, vol. 21). Bucharest: The Publishing House of the Biblical and Mission Institute of the Romanian Orthodox Church; 1987, p. 93-4. 66 Fr. D. Stăniloae, n. 151. In: St. Maximus the Confessor. Ambigua. Second edition, Bucharest: The Publishing House of the Biblical and Othodox Mission Institute, 2006: p. 202. 67 The textul is part of the 3rd volume of the Romanian Philokalia. John is connected to Thalassios’ question in the Old Testament: ”Many brought offerings to Jerusalem for the Lord and valuable gifts for Hezekiah king of Judah, and from then on he was exalted in the eyes of all nations". What are “the gifts” and what are the "offerings"?, from the electronic version, p. 233 sqq 68 Ibidem 69 Ibidem 70 Ibidem. Obviously, this perception and understanding of the Christian in reference to nature, man’s concern with the whole world ultimately derive from the faith based on Revelation,

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according to which nature and the entire Creation are the gift of a Person (of a Trinity of Persons) for man. The whole creation represents a word addressed to God to man: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him (Colossians: 1, 16).

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