Philosophy of Sustainable Development: A Critique

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Sustainable development has become a “new” gospel in the contemporary environment and development literature. The global social order is generally fascinated by the concept and is taking steps to translate it into actual practice. Although everybody seems to be in favor of sustainable development, no one seems certain as to what it actually means. The description of the term by the World Commission on Environment and Development (WCED) of the United Nations as “meeting the needs of the present without compromising the ability of future generations to meet their own needs” is generally acceptable but susceptible to different interpretations. The problem is compounded by the habit of appealing to the social and natural sciences for help in explaining the meaning of the term and its implication to environmental protection, trade and governance.

Sustainable development is generally understood as the fulfillment of the basic needs of present and future generations through equity and environmental protection. The author, however, argues that sustainable development only becomes conceptually viable if it seeks to satisfy fundamental human needs, if its norm is social justice, if its vehicle is a steady-state economy that promotes sustainable production and consumption of natural capital, and if its engine is the State and its civil spirited citizens. 

The author also traces the origin of sustainable development in the light of historical human knowledge. He points out that although the term “sustainable development” is relatively new, its meaning and its implications are of ancient origin. The concept is a product of human-nature interaction. Thus, its interpretation only becomes meaningful if it is placed in the context of its own historical development.

Worldviews, Life Expressions and Social Determinants: A Hermeneutic Phenomenological Study

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With the Philippines and the state of its ecosystems as the setting, I explore in this book the relationship between worldviews -- people’s perceptions of the world, in general, and nature or environment, in particular -- and lived experiences or life expressions. Later on, I added another dimension -- the social determinants. Basically, I wanted to know if people's life experiences are consistent with their worldviews, if people want an alignment of their worldviews and life expressions, and what would it take to make such an alignment possible.

This book used hermeneutic phenomenology as methodology involving seven co-researchers, who have diverse backgrounds, professions, and occupations. The methods generally include gathering and documenting lived experiences, and reflective reading of the narratives. The eidetic insight states that worldviews, life expressions, and social determinants are interrelated. The formation of worldviews is partly a product of social determinants and influenced by the lived experiences. The lived experiences or life expressions are also influenced by the worldviews and the social determinants. In addition, the social determinants can be modified, the process of which is influenced by the worldviews and life expressions. The study points out that people have varied worldviews, but there are common grounds. These worldviews are generally composite. These can be replaced as human beings gain more knowledge and experiences. Human beings seek ways to live out their respective worldviews. In the process of living out their respective worldviews, conflicts could occur. That is why there is a need for society to create the conditions that will foster the formation of integrative worldviews, which have beneficial impacts to us human beings and to our home, Planet Earth.