the very particular internal

self-energization of eco-humanism

To feel and to be able to say why we are eco-humanist, it is important. Somehow or other, each one with his own words, it is necessary to be able to make others understand that the motivation of the eco-humanist commitment is at firts to protect the grand common human House, and to improve its quality, as well as the human happiness, by all means, according to principles and foundations which transcribe for more than 26 centuries an intrinsic natural project of development and survival of Humanity. What implies to understand well oneself, and to make well understand then, this project, these principles, and these foundations, and to contribute to their transmission and to their optimal evolution.

It is actually what usually do every educated eco-humanists.

Some of them go even a little farther, by dedicating themselves in a more thorough way, even permanent, to the active voluntary service of EH and of the human House.

These volunteers impulse, correct, warn, intervene, everywhere they can, capable as much to protect as to arbitrate, to inform, and to motivate, in their community. They are often at the origin of the creation of new eco-humanist groups, and they contribute to avoid there any possible cornering, abuse, or misappropriation. When they are enough recognized and appreciated in this activity, they are called animators, then watchmen(women), then according to the case and the place, "PE" defenders, and exceptionally wisemen(women)-guides.

Concerning this acronym "PE", it includes the "P" of the old Greek term presbyteros (elder member of the community), that is to say a respectable and mature person dedicated to a culture which he wanted to pass on and to honor. The acronym "PE" includes in supplement the "E" of an other old Greek term, episkopos (supervisor), which indicated a notable of the community in charge of watching over the cohesion and the quality of faith which linked its members. These social functions were resumed in the Latin concept of religion, meaning actually the fact of gathering, of collecting, of connecting, but finally around a theistic entity. Yet, eco-humanism is non-religious, not containing in particular either liturgy, nor sacraments, or prayers, or divinity superior to Humanity.

The qualification of a "PE" eco-humanist ministry resumes thus only the original correlated sense of the terms presbyteros and episkopos, but without religious sacredness, to characterize a respectable laical person in charge of watching the cohesion of the community, while promoting in it a beneficial cultural model. By making this, the concerned eco-humanist volunteers behave actually as ministers, not of a theistic religion, but of a philosophy and a science, intrinsic and autoprotective of Humanity.

They do not establish among them some vertical formalized hierarchy, but they can assume organisational responsibilities according to their successive levels of qualification, and they can coordinate and get organized in their will to be more effective. Their function and their status can be recognized and attested by one or several eco-humanist communities. They have then the privilege to be available for consultation in a priority way for the updating and the adaptation of the principles and of the essential foundations of eco-humanism, taking into account in particular new philosophic and scientific advances. So, globally, the eco-humanist conceptual and practical excellence remains coherent and auto-maintained. From where comes its success.