Ecological humanism is a new broadened form of human ethics that coming into being as an answer to an ecological crisis and an ideology of total consumption. There are two approaches in basing of ecological humanism. The first of them is founded on traditional human values or on anthropocentrism. Milieu is considered as important living conditions that must be conserved with great care but the number of one is man here. The second approach is more radical. It strives to overcome (...) anthropological egoism and is based on Earth-altruism. Its credo can be presented as general weal for all geobiocoenosis. Good is all that helps to preserve integrity, stability and beauty of Earth-community. Stable development can be defined as safeguarding of human living inharmony with ecological systems. As it is well known, 57-th session of UNO announced that 2005-2014 years will be devoted to a program of education for stable development. The Mongolian Government asseverated a national program of ecological education for Mongolia from 1997. Its main object was a forming of common ecological culture for stable development. This program provided:‐ ecological training for common life‐ laying organizing structures and law grounds‐ co-ordinating tacks of stable development with other national projects‐ including ecological knowledge in educational programs.We think also that there is need to elaborate new human ethics that could provide new common living culture for Mongols. There is ecological ethics or ecological humanism that, above all, will remove a tradition of human predominance over nature and establish equality between human beings and animate nature. (shrink)

The author presents a review of research literature on the analysis of the sphere of informal philosophizing in Russia of the last thirty years. He discusses the genesis and content of the idea of non-institutional creative philosophizing in the works of famous modern Russian philosophers. He notes that philosophical self-identity in today’s Russia is characterized by uncertainty, uncertainty, and mobility. This is directly related to such phenomena as the rapid collapse of book culture, the change of mediums of communication, a (...) clear decrease in the abstracting-reflective component of thinking and the audiovisual turn. The author presents both the review generalized studies of intellectual life and non-institutional philosophizing in modern Russia, as well as works examining the features of theoretical platforms unformal philosophical groups. (shrink)