155
man-made laws, but are not independent from space and time, such as the phenomenon of gravity, are immanent. Correspondingly, in Sorokin’s Idealistic/Integrative
society, both the sensory-empirical and the revealed truth get on well with each other.
Therefore the concept of ‘Eternal Order’ presented previously, complements and
partly covers the picture in the contemporary environmental law literature about
higher laws. Partly covers the picture because its essence is similar to the principle
of symmetry by Laitos. However, Laitos and Okulski explicitly do not mention the
transcendental aspect of symmetry. It complements the picture, because it is a transcendental approach, while the concept of Peter Burdon and Cormac Cullinan is
rather immanent. However, these immanent approaches are also useful and practical.
Nevertheless the transcendental approach also should be utilized. This is because the
results of modern science supports that our reality is subjective, as the “matter”
depends on universal Consciousness. Therefore perceiving the reality through science is limited. It does not mean that it is useless, but its limits should be respected
and the transcendental sphere also should be acknowledged even by the law.
The worldview of ‘Eternal Order’ handles the different causes of ecological crisis at the same time. Technically it serves as an excellent basis to revise modern
positive law (E.g. constitutionalism; liability; private property, the rights of living
entities, the right of the Earth; ecological sustainability) in order for legislation be
able to give effective answers to the global ecological crisis. Furthermore, it solves
the ethical problem of human-nature duality as well. This is because by the fact that
all living entities are considered as a transcendental spirit, there is no more duality
between man and other entities (Deák 2019). It also solves the problem of human
domination, because the center is not the man but the universal and transcendental
consciousness to whom we all belong (Quinn 2018). According to the Oslo manifestation the mind and brain duality is considered as a reason of our ecological crisis. I suppose the above presented standpoint is not dual at all, because as matter
(prakriti) naturally follows the universal consciousness (Purusa) there is no gap
between consciousness and matter. Our reality is the absolutely indivisible complexity of matter and consciousness. Finally, it also answers the ontological problem
as who we really are. Thus, I can say that the acceptance of the worldview presented
here might able to handle the root problems of today’s ecological crisis in a deepest
way. Or at least it is a first step in the recovering of society and nature.
I suppose that the above worldview fits in the category of Sorokin Idealistic/
Integrative Truth. However, it also fits into the Integrative Worldview Framework
(IWF) (Hedlund-de Witt 2012). IWF is an interdisciplinary framework that synthesizes research from a number of fields, notably developmental-structural psychology and sociology. The framework delineates between at least four major
ideal-typical worldviews in the contemporary West: a traditional, modern, postmodern, and integrative. Within this frame the ‘Eternal Order’ and its legal considerations can be categorized as an ‘integrative’
11
(Hedlund-de Witt and Hedlund-de
11 The ontology of the ‘integrated’ worldview is that reality is transcendent, and immanent; the
universe as evolving and creative manifestation of Spirit; nature as constructed and intrinsically
valuable.
Quantum Mechanics and Law: What Does Quantum Mechanics Teach Us?
man-made laws, but are not independent from space and time, such as the phenomenon of gravity, are immanent. Correspondingly, in Sorokin’s Idealistic/Integrative
society, both the sensory-empirical and the revealed truth get on well with each other.
Therefore the concept of ‘Eternal Order’ presented previously, complements and
partly covers the picture in the contemporary environmental law literature about
higher laws. Partly covers the picture because its essence is similar to the principle
of symmetry by Laitos. However, Laitos and Okulski explicitly do not mention the
transcendental aspect of symmetry. It complements the picture, because it is a transcendental approach, while the concept of Peter Burdon and Cormac Cullinan is
rather immanent. However, these immanent approaches are also useful and practical.
Nevertheless the transcendental approach also should be utilized. This is because the
results of modern science supports that our reality is subjective, as the “matter”
depends on universal Consciousness. Therefore perceiving the reality through science is limited. It does not mean that it is useless, but its limits should be respected
and the transcendental sphere also should be acknowledged even by the law.
The worldview of ‘Eternal Order’ handles the different causes of ecological crisis at the same time. Technically it serves as an excellent basis to revise modern
positive law (E.g. constitutionalism; liability; private property, the rights of living
entities, the right of the Earth; ecological sustainability) in order for legislation be
able to give effective answers to the global ecological crisis. Furthermore, it solves
the ethical problem of human-nature duality as well. This is because by the fact that
all living entities are considered as a transcendental spirit, there is no more duality
between man and other entities (Deák 2019). It also solves the problem of human
domination, because the center is not the man but the universal and transcendental
consciousness to whom we all belong (Quinn 2018). According to the Oslo manifestation the mind and brain duality is considered as a reason of our ecological crisis. I suppose the above presented standpoint is not dual at all, because as matter
(prakriti) naturally follows the universal consciousness (Purusa) there is no gap
between consciousness and matter. Our reality is the absolutely indivisible complexity of matter and consciousness. Finally, it also answers the ontological problem
as who we really are. Thus, I can say that the acceptance of the worldview presented
here might able to handle the root problems of today’s ecological crisis in a deepest
way. Or at least it is a first step in the recovering of society and nature.
I suppose that the above worldview fits in the category of Sorokin Idealistic/
Integrative Truth. However, it also fits into the Integrative Worldview Framework
(IWF) (Hedlund-de Witt 2012). IWF is an interdisciplinary framework that synthesizes research from a number of fields, notably developmental-structural psychology and sociology. The framework delineates between at least four major
ideal-typical worldviews in the contemporary West: a traditional, modern, postmodern, and integrative. Within this frame the ‘Eternal Order’ and its legal considerations can be categorized as an ‘integrative’
11
(Hedlund-de Witt and Hedlund-de
11 The ontology of the ‘integrated’ worldview is that reality is transcendent, and immanent; the
universe as evolving and creative manifestation of Spirit; nature as constructed and intrinsically
valuable.
Quantum Mechanics and Law: What Does Quantum Mechanics Teach Us?