A person's attitude toward nature, animals, and plants is determined not only by their natural surroundings but also by the features of their economic way of life; among the Kyrgyz, as is well known, nomadic livestock herding was combined with hunting.

Uncovering the reasons for the survival of our immediate ancestors is not merely of theoretical interest. It is relevant for envisioning and solving the vitally important problems facing modern humanity.

Representatives of the Environmental Movement 'BIOM,' the Global Forest Coalition, and national environmental organizations took part in the National Presentation of the draft resolution of the 75th session of the UN General Assembly, 'Nature Knows No Borders.'

Humanity currently faces a number of global challenges. By global challenges, we mean the abrupt changes in the social, informational, and natural environment of human habitation that have occurred over the past 100 years in almost the entire world.

The decline of biodiversity in Kyrgyzstan over a long period of time has been caused by a number of factors, particularly the disruption of the habitat conditions of natural communities or their direct destruction.

Our own State Agency for Environmental Protection and Forestry does not have enough salaried positions for nature protection, even for those species of animals and plants included in the Red Book of the Kyrgyz Republic.

The tree is a symbol of Life. It gave rise to humankind. Humans are the fruit of the Tree of Life. But a fruit that is unable to reproduce Life, yet is able to worsen and even destroy it.

The existence of the world is continuous, and this is quite obvious. But as for its essence, matters are not so simple. It is no coincidence that systems which ascribe a single substrate to everything that exists — be it matter, idea, or energy — lack sufficient explanatory power and have not become universally accepted. There is nothing impossible in the idea that the essence of the world is discrete, and it would be more correct to speak of essences that form the basis of the world's existence. This would fully correspond to the philosophical premises required by Howard Gardner's Theory of Multiple Intelligences.

From the standpoint of dialectical-materialist philosophy, motion is universal. But it is not only infinite — it is directional; motion has its own specificity. This specificity can be uncovered and studied. Moreover, constructive conclusions can and must be drawn from the study of the laws of development — conclusions essential for setting the direction of society's movement in today's complex, dynamic world. The task is to show, contrary to fashionable pessimistic concepts, that the development of humanity, and accordingly the development of society, is by no means necessarily destructive toward nature as a whole.

As is well known, the word 'culture' derives from the Latin 'cultura,' which meant both 'to cultivate' (the land) and 'to perfect' and 'to venerate.' In later usage of the word 'culture,' these nuances were preserved, but it is curious that originally 'culture' meant the transformation of nature in the interests of humans — more precisely, the tilling of the land. And in parallel arises the metaphor 'cultura animi,' used by Cicero — 'the culture (perfection) of the soul,' 'spiritual culture.'
European culture, to which we all owe so much, is, in essence, the fruit of the self-awareness of the former provinces of the Roman Empire. It is not out of the question that a new Eurasian culture will take shape as a result of the development of the self-awareness of the former components of the secular empire. Perhaps a different understanding of the meaning of culture will emerge here, and hence a different culture — especially in the East. Eastern understandings of culture and Eastern cultural traditions unquestionably stand in opposition to what, in the 1920s, was called the 'mechanization of the human soul.'