This manuscript departs strongly from conventional accounts that ascribe a central role to war and the threat of war in Third World state building. Similarly, it challenges the conventional wisdom that abundant exportable natural resource wealth is likely to provoke institutional atrophy. Instead, it argues that a set of logically prior conditions—the social relations that govern the principal economic sectors and the pattern or intraelite conflict or compromise—launch path-dependent processes that help determine when, and if, either strategic conflict or (...) resource wealth contribute to, or impede, institutional development. The argument is tested in the comparative analysis of the state-building process in two Andean neighbors, both of which are situated in similar strategic and natural resource environments but which produced qualitatively different outcomes in terms of state capacity or “strength.”. (shrink)

Recent research exposing environmental and social externalities of biofuels has undermined the earlier national consensus that they would provide climate mitigation and rural development benefits, but support for ethanol remains strong in Iowa. The objective of this paper is to understand how stakeholder groups in Iowa have framed the benefits and risks associated with ethanol’s impact on the local economy and environment. Our case study draws on in-depth, semi-structured interviews conducted with key informants from agricultural organizations, environmental organizations, and (...) government departments in the state. We find that in Iowa, widespread support for ethanol production exists among government, energy, and farm groups, and that they frame ethanol production as economically beneficial to rural communities and agriculture, while minimizing the possibility of associated environmental risks. Although participants from environmental organizations in Iowa express apprehension about the environmental impacts of expanded corn ethanol production, their unease is muted in relation to economic benefits and in relation to other environmental issues, and few have publicly voiced their concerns. To understand these findings, we draw from the environmental sociology literature that examines the role of powerful natural resource interests in framing the importance of resource extraction and commodity production to community identity and economy and in delegitimizing and naturalizing associated environmental issues and problems. We argue that powerful natural resource interests in Iowa both naturalize environmental problems related to ethanol production and engage in diversionary reframing to emphasize the economic benefits while minimizing or rejecting the potential environmental risks. (shrink)

Frederick R. Steiner (ed): The Essential Ian McHarg: Writings on Design and Nature, 2006 Content Type Journal Article Pages 1-10 DOI 10.1007/s10806-009-9217-y Authors Ruth Beilin, University of Melbourne Landscape Sociologist, Department of Resource Management and Geography, Melbourne School of Land and Environment Melbourne VIC 3010 Australia Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.

In lieu of an abstract, here is a brief excerpt of the content:Violent Conflict, the Struggle for Identity, and the Contagion of Mimetic Desire in the Prison EnvironmentCarlos GarciaMy name is Carlos Garcia. I am 56 years old and a junior class member of the Hope College–Western Theological Seminary Prison Education Program. I have lived my entire life in the state of Michigan. Unfortunately, more than forty of those years have been spent in juvenile detention centers, county jails, rehabilitation centers, (...) reformatories, and prisons. I have been accused, tried, and convicted legitimately, and wrongfully, for just about every crime less than murder. Needless to say, I know a thing or two about violence. As a result, I have embarked on a journey to understand and make use of those things I have learned in the field of mimetic desire to challenge the current system of prison politics. This writing is what I hope will be the first of many steps toward comprehensible prison reform and lasting rehabilitative programing within the Michigan Department of Corrections and beyond.What is it that makes the prison environment such a volatile place? Could it be the nature or character of the kind of men and women that fill its beds? What, then, does this say about the societies from which they came? Societies may have, in fact, played the greatest role in creating who they have come to be. [End Page 95] Could it be that their communities shaped their natures and made them into the kinds of people that many now fear and look at with curious fascination? Who we think we are might surprise us. Furthermore, who we think we "might" be may surprise us even more.This essay attempts to address and answer the question, "What role does mimetic desire play in the prison environment, and what effect might it have on the violence therein?" It also addresses how inmate identity might be shaped. Does the intentional limitation of material, intellectual, social, and spiritual resources that one may have also restrict individuality in a way that creates an environment of sameness? I suggest the answer is a resounding "yes." As such, mimetic desire becomes the driving force behind the violence therein.It is, I argue, this environment of sameness and the disintegration of differences—not the differences, in and of themselves—that ultimately leads to mimetic desire, competition, and rivalry. Often, and to the point, this environment is where winning the rivalry replaces the initial desire for the material, intellectual, or social object as the desired goal.As I unpack and answer the question and argument just offered, it is important that we first understand the premise upon which they have been formulated. Mimesis, mimetic desire, and mimetic theory are rooted in the idea of imitation. Mimesis, in and of itself, is nothing new. It is simply defined as "imitation or mimicry."1 In context of this essay, however, I address mimetic desire more specifically, as it has been theorized by its founder, French professor of history and literature René Girard. Luke Burgis, the author of Wanting: Mimetic Desire in Everyday Life, defines mimesis as "A sophisticated form of imitation that in adults is usually hidden. In mimetic theory, mimesis has a negative connotation because it usually leads to rivalry and conflict."2 Mimetic desire is defined as "Desire generated and formed through the imitation of what someone else has already desired."3 This means that what we want or desire is what the other—someone we might consider to be a model or mediator—wants, or desires, not necessarily because of the intrinsic value of the object, but because of the value we perceive the other's desire has placed on it. Again, it is mimetic desire sitting at the center of most conflicts and of the struggle for identity (i.e., autonomy) that I believe makes the prison environments volatile.We, as a species, struggle to find our place in the world. Each of us is trying to create our own identities, individually, culturally, collectively, even nationally. In very few places is the struggle more real, or its potentially violent consequences more severe, than in the prison environment. The identities of most inmates have been lost or stripped... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Common Good and the Global Emergency: God and the Built Environment by T. J. GorringeLibby GibsonThe Common Good and the Global Emergency: God and the Built Environment T. J. Gorringe New York: Cambridge University Press, 2011. 309 pp. $90.00Building on arguments set forth in A Theology of the Built Environment: Justice, Empowerment, and Redemption (2002), theologian Timothy Gorringe begins The Common Good and the (...) Global Emergency by exploring whether an idea of the common good is relevant in a multicultural society and, if so, how an account of the common good can give rise to an alternative economic paradigm grounded in grace. While respect for cultural differences and the rise of individualism may argue against a robust understanding of the common good, Gorringe looks to the concept of oikonomia, or household management, to express the concept of managing “our affairs in such a way as to further what we perceive to be good ends” (35). Since our understanding of the economy shapes every aspect of the built environment, Gorringe traces local, regional, and national economies to what Wendell Berry calls “the great economy” or God’s creation, redemption, and sustenance of all things.Gorringe grounds his arguments about the common good in his Trinitarian theology of the built environment, expressed as God the Creator, God the Reconciler, and God the Redeemer. The triune perichoretic nature of God is inherently relational; therefore, as humans made in God’s image, we cannot ignore our interdependence. While God the Creator offers a sense of the common good springs from creation, God the Reconciler gives Gorringe traction to discuss the many barriers—race, gender, class, and space—that divide human beings and how our built environments structure these separations. God the Redeemer is concerned with empowering human beings to challenge all things that destroy life; thus Gorringe sees his project as contributing a theology of liberation committed to justice and fullness of life for all humans.Gorringe argues that our best chance to identify a common good rests on constructively addressing the common bad that he calls the global emergency. This emergency can be seen in the doubling of the world’s population in the past forty years, the problem of climate change, and global resource depletion. Seeing climate change and food, water, and energy issues as among the most pressing ethical issues of the coming decades, Gorringe challenges the reader to examine how our current common values have degraded the environment [End Page 202] and the lives of people worldwide. Since he specifically addresses the built environment, Gorringe’s purview is necessarily anthropocentric and justified by the doctrine of incarnation. Yet the Creator God expresses great wisdom in the laws of nature, and much could be learned from the “built” environments in the animal kingdom. While this line of thought would clearly depart from the rigorous academic method of Gorringe’s analysis, the book arose from a feeling that the Lord instructed him to continue working in this area, and attending to other nonrational sources of wisdom could greatly enhance our understanding of God’s grace in all the world.Gorringe acknowledges that the chapters do not unfold linearly, and that he seeks to point out points of confluence. The fluidity with which he addresses theological, political, economic, architectural, sociological, and ethical issues leads the reader to an overall picture of the common good and its powers to liberate us from injustice while an exact map of this process may be difficult to draw. Gorringe clearly and directly addresses both critics and supporters of his previous work on the built environment and solidifies his case for attending to the ways that our built environments could express a common good, grounded in grace, that allows for the fullness of life for all beings.Libby GibsonVirginia Theological SeminaryCopyright © 2013 Society of Christian Ethics... (shrink)

Modern industrial societies have achieved a level of economic prosperity undreamed of in earlier times, but in the view of the contemporary environmental movement, the prosperity has come at the cost of serious degradations to the natural world. For environmental advocates, problems such as resource depletion, air and water pollution, global warming and the loss of biodiversity represent due threats to the well-being of human societies and the planet itself. But just how serious are these threats and how should (...) we go about confronting them? Do environmental problems call for more extensive government controls over industrial activity, energy policy and the like, or is it possible to find solutions by harnessing the incentives of the free market? The essays in this collection address these questions and explore related issues. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Future of Environmental PhilosophyBen A. Minteer (bio)I think we should be deeply concerned about the future of environmental philosophy. It is the most marginalized of the applied ethics fields (which are often marginalized as a whole within traditional philosophy departments) and with few exceptions, it still has not made significant inroads into neighboring territories—including schools of public policy, natural resources/environment, planning, life sciences, and so (...) on. In my opinion, this is partly due to the general ideological pitch of the field and its narrow methodological orientation, at least historically. The neglect of alternative methods of inquiry, especially qualitative and quantitative work in the social sciences, is particularly troubling.Environmental ethics also has an image problem. In my experience, most natural resource professionals, policy scholars, engineers, and life scientists view our field with considerable skepticism, shaking their heads at what they see as arcane debates that do not touch upon the issues and challenges that motivate their own work. Many of our colleagues in the natural and environmental social sciences, for example, have little patience for the kind of metaethical discussions about intrinsic value, moral pluralism, etc., that have captured much of our attention in the past. They do not see what these kinds of arguments contribute to the scientific, policy, and management curricula, or what they add to their graduate students' training, or to their own research proposals. Typically, if a role for an environmental ethicist is recognized in such settings, it is often just to plug a personnel hole in an National Science Foundation proposal or to serve as a third or fourth reader on a graduate studies committee. Environmental ethics is at best an elective pursuit, it is not seen as essential.I'll be the first to admit that I have blood on my hands here (as do all of us, at least to the extent we have spent time and energy on debates over metaphilosophical issues in the field). And, of course, just because our environmental science and policy colleagues often do not see the true value of the field does not mean that it has no value. Still, I worry that the field seems to be falling into the chasm between traditional philosophy departments and environmental science, policy, and management programs. It is frequently deemed too applied and practical by many [End Page 132] philosophy departments, and too esoteric for schools of public policy, life sciences, and so on. This is not a good situation.How can we fix the image problem? Perhaps one approach would be to develop more solid links with our bioethics cousins (both philosophically and institutionally). There is a revealing story here about the different fortunes of bio- and environmental ethics, and I think we might learn from the success of the former. There will be barriers to such an alliance, however, some of which are intellectual (e.g., the rejection of conventional ethical categories and theories by many environmental ethicists is not shared by most bioethicists) while others are institutional (e.g., What practical shape would a "clinical" model of environmental ethics take? What is the market for this service? and so on).Another route would be to provide more organized and systematic attention to emerging, large-scale environmental science and policy issues—climate change, sustainability, poverty alleviation, and biodiversity loss, to name a few—that are (unfortunately, given their seriousness) viewed as "growth areas" in environmental science and policy studies. At my own institution (Arizona State University) we are moving away from an older departmental and disciplinary model to a more integrative institutional form and a transdisciplinary research culture. So, for example, we have a new school of global studies, a new school of sustainability, and so on. These are composed of a range of disciplines cutting across the natural, technical, and social sciences. There is certainly room in these initiatives and programs for a practical and progressive environmental ethics, but it must be conversant in subjects such as intergenerational equity, conservation science, economic valuation, environmental justice, and the normative dimensions of environmental science policy. I think there is an important role for us to play in these sorts of endeavors (which are popping... (shrink)

The Organization Department of the Communist Party of China announced the Opinions on Further Regulation on Party and Political Leaders and Cadres Working Part-Time in Enterprises to force the resignation of government officials holding the position of independent director in listed companies. This paper empirically examines the impact of the GID resignation on firm performance using a difference-in-differences model, which is an exogenous event with a “natural experiment.” The study finds that after the promulgation of the Opinions, firms (...) that lose some of their political resources and their corporate performance decreases significantly compared to firms that do not experience GID resignations. A good external governance environment, while somewhat weakening, is not sufficient to offset the negative impact of the loss of political resources on firm performance. This paper further explores the mechanism by which the GID resignation affects firm performance: one important way in which the resignation of GIDs cause the loss of political resources on which the firm's development depends is that the loss of the firm's tax benefits after GID resignation directly leads to a decline in performance; it also leads to a reduction in the firm's financial subsidy income and a reduction in the amount of bank loans, but both of these do not have a significant effect on the decline in firm performance. The study suggests that GIDs play more of a resource-providing “official” role than an “independent director's” supervisory and advisory role in Chinese listed companies. The findings of this paper reveal the phenomenon of “Political-Business Spin” in China, which has some implications for developing countries, represented by China, to improve the independence of the board of directors and the corporate governance. (shrink)

The Routledge Handbook of Gender and Environment gathers together state-of-the-art theoretical reflections and empirical research from leading researchers and practitioners working in this transdisciplinary and transnational academic field. Over the course of the book, these contributors provide critical analyses of the gender dimensions of a wide range of timely and challenging topics, from sustainable development and climate change politics, to queer ecology and interspecies ethics in the so-called Anthropocene. Presenting a comprehensive overview of the development of the field from (...) early political critiques of the male domination of women and nature in the 1980s to the sophisticated intersectional and inclusive analyses of the present, the volume is divided into four parts: Part I: Foundations; Part II: Approaches; Part III: Politics, policy and practice; Part IV: Futures. Comprising chapters written by forty contributors with different perspectives and working in a wide range of research contexts around the world, this Handbook will serve as a vital resource for scholars, students, and practitioners in environmental studies, gender studies, human geography, and the environmental humanities and social sciences more broadly. (shrink)

While the contemporary biomimicry movement is associated primarily with the idea of taking Nature as model for technological innovation, it also contains a normative or ethical principle—Nature as measure—that may be treated in relative isolation from the better known principle of Nature as model. Drawing on discussions of the principle of Nature as measure put forward by Benyus and Jackson, while at the same time situating these discussions in relation to contemporary debates in the philosophy of biomimicry : 364–387, 2011; (...) Dicks in Philos Technol, doi: 10.1007/s13347-015-0210-2, 2015; Blok and Gremmen in J Agric Environ Ethics 29:203–217, 2016), the aim of this paper is to explore the relation between the principle of Nature as measure and environmental ethics. This leads to the argument that mainstream formulations of environmental ethics share the common trait of seeing our ethical relation to Nature as primarily involving duties to protect, preserve, or conserve various values in Nature, and that, in doing so, they problematically either overlook or dismiss as anthropocentric the possibility that Nature may provide measures, understood in terms of ecological standards, against which our own practices, or at least some of them, may be judged—a way of thinking I call “biomimetic ethics”. The practical consequences of this argument are significant. Whereas mainstream environmental ethics has been applied above all to such issues as wilderness preservation, natural resource management, and animal rights and welfare, biomimetic ethics is applicable rather to the question of how we produce, use, and consume things, and, as such, may potentially provide the basic ethical framework required to underpin the transition to a circular, bio-based, solar economy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kings and Gods as Ecological Agents:From Reciprocity to Unilateralism in the Management of Natural ResourcesSimon Simonse (bio)1. IntroductionThe questions this article addresses are as follows: do non-Western societies have a qualitatively better, more balanced relationship with nature than modern Western societies? Can the difference between the two be described in terms of an opposition between a reciprocal and an exploitative relationship? What difference does the Judeo-Christian tradition make (...) in shaping the modern relationship with nature?To answer these questions I will give brief descriptions of the way in which three cultural traditions have structured the relationship between man and nature: societies that are ruled by sacred kings, societies where power over nature is attributed to divinities, and the Old Testament tradition. As cases of sacred kinship, I present ethnographic material taken from my anthropological fieldwork among the Lulubo, Lokoya, and Lotuho peoples from the East Bank of the Nile in Southern Sudan. I will use the term "Eastern Nilotic" as shorthand for this complex of peoples. For the societies where divinities play the central role, I take the Western Nilotic Dinka, Nuer, and Atuot living in the flood plains of the Nile north of the kingship societies.In comparing these three traditions my point of departure is René Girard's analysis of culture as a mechanism to resolve conflict by directing the aggression of the members of society onto a victim and so achieving a new consensus. We shall see that in the kingship societies what we call natural phenomena play an integral part in culturally staging the scapegoat mechanism. They are the stage of human rivalries and their resolution. Among the polytheistic Western Nilotes they are the instrument through which the gods make their power felt and demand attention from humans. In the Old Testament, natural phenomena remain the domain of God's power. Humans should not try to interfere. Their mission is to combat human evil as defined in Mosaic law. [End Page 31]2. Kings as Ecological AgentsThe survival of the communities of the Lokoya and Lulubo on the East Bank of the Nile who traditionally live in well-fortified village-polities, counting in the precolonial period between 1500 and 2500 inhabitants, is dependent on forces that are unpredictable (Simonse 1992). As agriculturists they are dependent on regular rains. However, the rains in their area are erratic and localized. As a result there is always a risk that the harvest may fail. The soil is of varying quality, giving varying yields in different places. The birth rate is another major concern. It determines the security of the community in its relationship to neighboring, frequently hostile, communities. There is the concern for epidemics, crop-eating insects and birds, and root-eating worms. Violent winds may destroy the crop, and lions and leopards may kill humans and cattle. A concern of a different order is the extent of the effectiveness of weapons, spears, and bows and arrows, in assuring security.When adversity affects the community, the first question asked by those affected is that regarding its cause. Frequently the cause is a breach of the social rules: an act of violence and a failure to perform or properly perform a ritual of purification necessitated by the violence. It may also be unconscious resentment on the part of a person or group that feels excluded from benefits enjoyed by others. It may be the cry of a neglected relative. It may be incest. It may be an attack by outsiders.Among the Lulubo and Lokoya, responsibility for the various aspects of the natural environment that can be critical for community survival is allocated to the different clans. In the case of a crisis (drought, infertility) the clan associated with the problem is the target of investigations. The main investigation strategy is to check, one by one, the quarrels in which members of that clan have been involved. When a conflict has been identified, a solution is suggested by way of reconciliation or restitution. Of particular interest are attempts to provoke the responsible clan official. If a settlement of the dispute fails to bring the required result, there will be more rounds of investigation... (shrink)

In his recent commentary on my work, entitled ‘Mazor on indirect obligations to conserve natural resources for future generations’ (Sachs, 2013), Benjamin Sachs explores whether the argument I have provided for grounding indirect obligations of justice to conserve natural resources for future people really succeeds. Sachs insightfully points out that it does not necessarily follow from the fact that profligate individuals increase the obligation of others to conserve natural resources, that those others can insist (...) that the profligate individuals do their fair share. Sachs argues that this only follows if those who are obligated to pick up the slack have been wronged (Sachs, 2013, pp. 209). Furthermore, he argues that in order to be wronged, they must have been harmed (Sachs, 2013, p. 210). And since the obligation to conserve natural resources is, according to Sachs, not taken seriously, those who do not pick up the slack for others’ overuse are not being harmed. Therefore, Sachs concludes, my argument for indirect obligations to conserve natural resources for future people is on shaky ground. (shrink)

In this article we investigate the value and utility of Machiavelli’s work for Community-Based Natural Resource Management. We made a selection of five topics derived from literature on NRM and CBNRM: Law and Policy, Justice, Participation, Transparency, and Leadership and management. We use Machiavelli’s work to analyze these topics and embed the results in a narrative intended to lead into the final conclusions, where the overarching theme of natural resource management for the common good is considered. Machiavelli’s focus (...) on practical realities produces new, sometimes unsettling, insights. We conclude that this focus helps to understand the development and performance of management regimes and their consequences and that institutional design should be seen as an ongoing process, which requires a constant adaptation of these institutions. (shrink)

A comprehensive paradigm of environmental ethics should encompass two things: (1) a particular way of life, and (2) a path to achieve that ideal. An effective paradigm must also be internally consistent, yet externally workable in the real world. On the whole, the modern environmental movement has failed to provide these essential components and qualities in its associated philosophies, most of which suffer from being too abstract or too utopian.This paper suggests that Islam, as a religion and as a body (...) of knowledge, is capable of providing its followers with a comprehensive and practical system of environmental ethics. The basic principles and guidelines of the faith represent the conceptual ideal, while Islamic institutions and laws provide the operational components of an ethical system. (shrink)

Recent work on the resource curse argues that the effect of resource wealth on development outcomes is a conditional one: resource dependent countries with low quality institutions are vulnerable to a resource curse, while resource dependent countries with high quality institutions are not. But extant models neglect the ways in which the inflow of resource revenue impacts the institutional environment itself. In this paper, I present a formal model to show that where domestic institutions do not limit state leaders' (...) discretion over policy prior to becoming fiscally reliant on resources, those leaders have little incentive in the wake of resource windfalls to establish institutional mechanisms that limit their discretion. Importantly, this shows that simple calls for domestic institutional reform are unlikely to be effective. Among other things, future prescriptions to mitigate the resource curse must focus on decreasing rulers' fiscal reliance on resources. (shrink)

In an important recent article, "Contemporary Property Rights, Lockean Provisos, and the Interests of Future Generations, "Clark Wolf argues that sometimes the interests of future generations should take precedence over the claims of current property rights holders. Wolfs arguments concentrate on the genesis and nature of defensible property rights in various natural resources, and on the conditions under which morally unacceptable harm is caused to others. In this paper I explore two central sets of issues. First, I investigate (...) how the argument holds up when labor is involved in discovering, developing, or preparing natural resources for appropriation. I consider some persuasive reasons why one might think Wolfs arguments lose force in such cases. I also indicate how to accommodate these concerns without diminishing the force of Wolf s main arguments. Second, I show how either the examples Wolf uses do not support the conclusion he is pressing, or the argument has extremely far-reaching implications. I argue that either of these conclusions is problematic for Wolfs argument as thus far developed. (shrink)

Problems of the relationship between man and nature are becoming a steadily increasing portion of the questions facing modern civilization. Moreover, their character is changing significantly. Only two or three decades ago, the most acute problems were an unending list of "shortages" of one type or another, while the environment in which men lived was regarded primarily as a set of resources without which things could not be produced. Today it is the threat of excessive human influences on (...) nature that has taken center stage. The biosphere is beginning to be perceived on the level of its capacity to assimilate what has been produced, and the growing question is how best to combine the scientific-technological creations of man with the objective processes occurring in nature. (shrink)

This study examines the multiple dimensions of the agdal system, a traditional Berber form of environmental management that regulates access to communal natural resources so as to allow the regeneration of natural resources. In fact, this ingenious system of agro-pastoral land rotation is ultimately beneficial for the conservation of the bio-physical environment, the performance of the present-day local economy and the maintenance of prevailing social cohesion and cultural coherence. Hence, agdals constitute a key element for (...) the reinforcement of the sustainability of existing agro-pastoral societies and ecosystems, but need to be better understood in order to explore necessary adaptations in the changing world of today. (shrink)

The term ‘environment’ is not uniformly defined in the public health sciences, which causes crucial inconsistencies in research, health policy, and practice. As we shall indicate, this is somewhat entangled with diverging pathogenic and salutogenic perspectives (research and policy priorities) concerning environmental health. We emphasise two distinct concepts of environment in use by the World Health Organisation. One significant way these concepts differ concerns whether the social environment is included. Divergence on this matter has profound consequences for (...) the understanding of health and disease, for measures derived from that understanding targeting health promotion and disease prevention, and consequently, for epistemic structures and concept development in scientific practice. We hope to improve the given situation in public health by uncovering these differences and by developing a fruitful way of thinking about environment. Firstly, we side with the salutogenic conception of environment as a _health resource_ (as well as a source of health risks). Secondly, we subdivide the concept of environment into four _health-oriented environmental categories_ (viz., natural, built-material, socio-cultural, and psychosocial) and we link these with other theoretical notions proposed in the health sciences literature. Thirdly, we propose that in public health ‘environment’ should be understood as consisting of all extrinsic factors that influence or are influenced by the health, well-being, and development of an individual. Consequently, none of the four categories should be excluded from the concept of environment. We point out the practical relevance and fruitfulness of the conception of environment as a health source and frame this in causal terms, representing _individual health environments_ as causal networks. Throughout, we side with the view that for the design of human health-promoting settings, increased attention and consideration of environmental resources of salutogenic potential is particularly pressing. (shrink)

Businesses interface with the natural world through rights to property. The shape of these rights and the responsibilities we assign to managers are important determinants of both patterns of resource use and pollutant levels. Consequently, conflicts have arisen between regulating bodies, indigenous groups, and corporations over the entitlements of businesses in the use of their property when that property is ecologically sensitive or significant. In this paper I develop an account of the ethical responsibilities of managers regarding their treatment (...) of the environment and their use of natural resources. This account is based on a philosophical examination of the nature of property rights. After a tour of traditional arguments employed to defend the institution of private property, I develop a new conception of property rights over objects that have a high natural resource component. I show that in today’s world, ethical concerns that motivated John Locke will yield property rights that are insufficiently strong to override a democratic say in overall use patterns and must be sensitive to factors such as need, scarcity, and the interests of stakeholders. I show a similar result for utilitarian arguments for property. On this foundation I develop a conception of property in key environmental resources that includes a stewardship element. To embody this, I suggest a set of ethical responsibilities for managers over certain natural resources that springs from it. I argue for obligations restricting harmful use patterns as a way of including the other goals (eg public participation, sustainability) that we care about, in a manner which clashes least with the liberty of owners and the efficiency of production. The outcome is a set of rights and responsibilities that take global environmental interests into account, but preserve the thrust of what is good about the institution of private property: that it rewards labour and facilitates a stable and efficient free exchange system. As a version of private property, it retains many of the advantages of global capitalism while attaching responsibilities to business decision makers. (shrink)

Struggles over precious resources such as oil, water, and land are increasingly evident in the contemporary world. States, indigenous groups, and corporations vie to control access to those resources, and the benefits they provide. These conflicts are rapidly spilling over into new arenas, such as the deep oceans and the Polar regions. How should these precious resources be governed, and how should the benefits and burdens they generate be shared? Justice and Natural Resources provides a (...) systematic theory of natural resource justice. It argues that we should use the benefits and burdens flowing from these resources to promote greater equality across the world, and share governance over many important resources. At the same time, the book takes seriously the ways in which particular resources can matter in peoples lives. It provides invaluable guidance on a series of pressing issues, including the scope of state resource rights, the claims of indigenous communities, rights over ocean resources, the burdens of conservation, and the challenges of climate change and transnational resource governance. It will be required reading for anyone interested in natural resource governance, climate politics, and global justice. (shrink)

Three systems of rights to natural resources are studied in Ch. 7: private, communal, and state. Institutional failures are shown to be the cause of inefficiencies and inequities, both in momentary allocations of resources and in the inter‐generational transfer of resources. It is argued that in the world we have come to know, there is a bias in the use of the natural environment, in that use at any moment is excessive, not insufficient. Since (...) observed prices frequently do not reflect the social worth of natural resources, use should be made of notional prices, called accounting prices. (shrink)

In an increasingly urbanized world, construction industry is called upon to serve the needs of human society, such as environmental protection and safety in terms of infrastructure. In this context, a sustainable and ethical development means a close connection between buildings and environment. This connection can be achieved through, for example, the concept of ecological concrete or green concrete, as it is often called. The conventional process of obtaining cement and mineral aggregates from the concrete composition generates pollution, especially (...) through greenhouse gas emissions. Also, one should not ignore the fact that extraction of the raw materials affects the habitats of the sites and of the neighboring areas. When construction materials are questioned, the ethical issues lay not in the means of expression, but mainly in the means of production. More to the point, the present contribution aimed to find solutions for enhancing the adhesion of vegetal aggregates with the cement matrix, in order to obtain a material with optimal mechanical properties, which is valued as an ethical approach of building industry. Results showed that plant aggregates can be used to obtain a building material which can be improved by using partial substitution of cement by silica fume, fly ash, or by using additives and that green concrete as an environmentally friendly material offers the alternative for lower energy use and fewer CO2 emissions. Marketers must understand not only the advantages of these green materials, but also that they have an ethical commitment to provide consumers with environmentally friendly materials. (shrink)

Colonists, unlike indigenous peoples, are often assumed tohave little knowledge of their environment. However, their perceptions of the environment and their knowledgeof natural resource systems have a significant impact on their farming practices. Farmers in the frontier regionof Marabá, Eastern Amazonia, understand nutrient cycling and the links between different components in farmingsystems. Diagrams drawn by farmers show very diversified systems, and farmers' knowledge of soilcharacteristics, including sub-surface features, and distribution in their localities is very detailed in comparison (...) to pedologicalclassifications. However, knowledge about nutrient cycling is very uneven, even between farmers from the same area.Generally, farmers were found to have very detailed knowledge of environmental resources, but very patchyknowledge of processes and functions underlying systems, and this conforms to evolutionary models of ecologicalknowledge. Perceptions of change in soil fertility are related to the length of settlement, and are closelylinked to the presence of forest. Overall, the majority of farmers believe they will not be able to sustain cropping in thefuture, and as forest and fallow become scarce the most feasible option will be for them to move to other areas.Farmers are more optimistic about pasture, which is viewed as a more stable system, with the key to long-termsustainability being weed control. These findings imply that a high degree of information sharing between farmers andscientists is required to establish resource management strategies and social institutions to supportsustainable development strategies at the frontier. (shrink)

With regard to any natural resource, we can ask whether we should obtain (more of) it. For instance, we may ask whether we, as a society, should seek to obtain more minerals, or more oil. Furthermo...

Transformations in the economy have led to significant changes in the recreational sphere of the macroregion. The introduction of market relations in the process of use, conservation, improvement and protection of natural recreational resources in the Carpathian macroregion has significantly exacerbated the solution of environmental, social and economic problems. Reproduction of natural resources in the recreational sphere requires the introduction of new theoretical and methodological principles. First of all, it concerns the qualitative distribution of resources (...) suitable for the organization of recreation between the consumer spheres. This is the conceptual basis for establishing the limits of their use in order to prevent degradation and exhaustion. Exploring the ecological and economic principles of reproduction of natural recreational resources, two areas are identified: intra-industry, which characterizes the reproduction of studied resources within the recreational economy and intersectoral, which relates to the reproduction of attractive natural resources, which at the time of study are subject to economic activities. It is scientifically substantiated that the institutes functioning in the recreational sphere of the macroregion do not provide the proper solution of the set tasks. Institutional changes are needed, taking into account such prerequisites as: transition to a market model of management; intensification of the development of the recreational sphere in the conditions of insufficient experience; ecological situation in the macroregion; environment for the development of recreation in the context of globalization. (shrink)

What I have tried to do here is to provide a historical example of the interdependence between nature and culture that is one of the themes of this conference. To sum up: Scientific descriptions of the world emerge out of a complex interaction between nature, economic production, and the legal system. “Science” consists of a struggle among scientists, and between scientists and citizens, over what counts as “reality.” Lawmaking, in turn, consists of a struggle between people who want to allocate (...) access to resources for particular purposes, whether for commercial use, recreational use, or “natural” uses. Production, for its part, is a complicated function of technology, the sociology of user groups, the structure of legal entitlements to access, and the availability of resources. Nature, finally, is at any point, to no small degree, the product of past and present human impacts on it — which impacts, in turn, are determined in no small way by the sociology and the legal structure of the market.Each process takes place in continual conversation with all the others. As John Muir put it, “When we try to pick out anything by itself, we find it hitched to everything else in the universe.”45 Historically, resource managers have gotten into trouble when they have unconsciously assumed that such is not the case — yet such, assumptions are powerful because they are made instinctively, unthinkingly, at the level of people's basic understanding of the world and their place in it. Lots of them persist.On the other hand, in a few experimental cases in the United States and Canada where government and users have shared power and responsibility for resources management, including long-range planning for recovery and enhancement, here have been some notable improvements. The strategy goes under the name of “co-management” and involves negotiated agreements for shared decision-making between central authority and local groups. Typically, both government and industry resist such arrangements because they involve restructuring the power relations between different sectors in the industry; the result is that the few experiments in co-management that we have seen in the United States have come in areas, typically fisheries and wildlife, where the resource is in serious crisis and all of the parties to the agreement have had to abandon the positions they held previously.Examples of successful co-management regimes include those among American tribes in the Pacific Northwest, among commercial salmon fishers in Alaska, and in a project to rehabilitate the clam industry in New Jersey. Government employees and local groups share responsibility for gathering scientific data about the resources, for developing plans to manage them, and for enforcing regulations. Successful experiments at co-management seem to generate better scientific data about their resources than traditional management regimes do; they significantly reduce enforcement costs; and they enhance the economic power of the resource users. Most importantly, they nurture among the user groups a sense of control over their own destinies, and a willingness to share both costs and benefits of managing the resources rationally and to develop lasting, stable mechanisms for conflict resolution. The process is both democratic and ecologically rational. The key is to link the day-to-day work of producers to their long-range interests as residents in their communities and as working parts of the ecological systems in which they live.45At a minimum, it is clear that objective certainty about the state of the resources or the likely effect of whatever regulations we do impose is simply not attainable. This is partly because of the important role that random shocks play in the environment (and should play in our thinking about it), and also because of the sheer complexity of the system in which we are embedded. There will always be something that even the most complete model leaves out; and in any event the total system of ecology, production, and management will change every time something changes in any part of it.The policy lesson to be derived from all of this, finally, is that what we ought to sustain when we approach conservation problems is not the size of a particular resource, or even the prosperity of a particular harvesting group, but the long-term health of the interaction between nature, the economy, and the political system. We can recognize that the balance of the system, our attempted insurance against an uncertain future, democracy among user groups, and our moral duty to avoid extinguishing species — all of these things being difficult to quantify — do play integral roles in the conversation between nature and humankind, and perhaps more significant roles than the more objective measures to which we usually look for guidance. We can recognize, as John Muir did, that because everything in the universe is hitched to everything else, every step we take will change the total system in some way. When we make choices, then, we can keep an eye on what kind of conversation we want to have with the rest of Creation and make our choices accordingly. *** DIRECT SUPPORT *** A8402064 00014 *** DIRECT SUPPORT *** A8402064 00015. (shrink)

One of the legacies of modern philosophy is to have separated or bifurcated the human from nature. Marco Altamirano offers a critique of the modern concept of nature in order to chart a new trajectory for the philosophy of nature. -/- By examining the history of the concept of nature, Altamirano shows how a spatial and epistemological concept of nature emerged in Descartes, where a subject confronts an object in space and subsequently wonders about her mode of access to that (...) object. He then argues that a time-based concept of nature is necessary in order to reinstall the subject within its eventual ecology. Deploying conceptual resources from Bergson, Deleuze, Guattari, Foucault, and Leroi- Gourhan (among others), Altamirano shows how the concept of technology harbors an escape route from the spatial and epistemological picture of nature. Ultimately, this book draws the profile of a concept of nature based on time and technology that bypasses the nature-artifice distinction that has mired the philosophy of nature since modern philosophy. (shrink)

Recognition of legal personhood in contemporary international and domestic law is a matter of signs. Those signs identify the existence of the legal person: human animals, corporations and states. They also identify facets of that personhood that situate the signified entities within webs of rights and responsibilities. Entities that are not legal persons lack agency and are thus invisible. They may be acted on but, absent the personhood that is communicated through a range of indicia and shapes both legal and (...) popular understanding of powers and obligations, they lack standing in judicial fora. They are signified as entities that are the subjects of action by legal persons, for example exploitation through rights regarding natural resources or commodification of ‘wild’, companion and other non-human animals. They are also signified as members of a diverse class of non-persons such as ‘nature’ and ‘the environment’. This article explores the consequences of law’s signification of personhood and the natural world before asking whether we both should and could recognise domains such as specific rivers, forests or even Antarctica as a type of legal person. Recognition might acknowledge the salience of nature in the ontologies of colonised First Peoples. It might also underpin a global response to climate change as the existential crisis of the Anthropocene. In understanding law as a matter of signifiers and syntaxes the article cautions that ostensible recognition of some domains as persons has been aspirational rather than substantive, with observers misreading the sign as necessarily transforming power relationships. The article also cautions that personhood for nature or particular domains may be contrary to the self-determination of colonised First Peoples. (shrink)

This study reveals that increases in the global population command an augmented demand for products and services that calls for more effective ways of using existing natural resources and materials. The recent development of information and communication technologies, which had a great impact on many areas, also had a damaging effect on the environment and human health. Therefore, societies are moving toward a greener future by reducing the consumption of nonrenewable materials, raw materials, and resources while (...) at the same time decreasing energy pollution and consumption. Since information technology is considered a tool for solving ecological difficulties, the green Internet of things is playing a vital role in creating a sustainable home. Extensive data analysis is required to obtain a valuable overview of the large and diverse data generated by the G-IoT. The gathered information will facilitate forecasting, decision-making, and other activities related to smart urban services and then contribute to the incessant development of G-IoT technology. Therefore, even if sustainable and smart cities become an actuality, the G-IoT approach and the knowledge gained through big data analysis will make cities more sustainable, safer, and smarter. The goal of this article is to combine innovation in technological development with the main focus on resource sharing in creating cities that improve the quality of life while reducing pollution and realizing more efficient use of the raw materials. In the practice of big data science, it is always of interest to provide the best description of the data under consideration. Recent studies have pointed out the applicability of the statistical distributions in modeling data in applied sciences. In this article, we introduce a new family of statistical models to provide the best description of the life span of the wireless sensors network’s data. Based on the proposed approach, a special submodel called new exponent power-Weibull distribution is studied in detail. The applicability of the proposed model is shown by analyzing the life span of the wireless sensors network’s data. (shrink)

Cosmopolis A Review of Cosmopolitics -/- 2015/3-4 -/- Editorial Dominique de Courcelles & Paul Ghils -/- This issue addresses the general concept of “spirituality” as it appears in various cultural contexts and timeframes, through contrasting ideological views. Without necessarily going back to artistic and religious remains of primitive men, which unquestionably show pursuits beyond the biophysical dimension and illustrate practices seeking to unveil the hidden significance of life and death, the following papers deal with a number of interpretations covering a (...) wide field extending from belief to theory, from emotions to concepts, from the wisdom of personal experience to the most sophisticated doctrines. Spirit and spirituality are indeed many-faceted notions. They may refer to the intricate world of the interacting spirits which inhabit living beings in animistic traditions, without excluding a “grand force” linking human beings within a dynamic whole on which their very existence rely . They also bear upon more atomistic and either/or approaches of Western philosophy, which have become embodied in Cartesian dualism against a monotheist background, to the point of freezing the essence of individuals and culminating in the extreme individualism that characterizes our contemporaries. However, this equally refers to the opposite conception of materialism, across times and cultures, from ancient India and Greece (Cārvāka, originally known as Lokāyata, or some Buddhist doctrines for the former, Democritus or Lucretius for the latter) to more contemporary materialistic schools, whether modern or postmodern. -/- The following papers look at the contrasting forms of the philosophy and spirit of the human factor set into a whole, with no artificial disjoint between the psychical and the physical levels, as Wittgenstein put it: “And how can a body have a soul?”. This approach is not unrelated to the notion of anthropocene examined in a recent issue of Cosmopolis, with provides another comprehensive framework open to a spiritual life emerging from the very environment that generated it. -/- *** The first section of this issue was edited by Dominique de Courcelles, director at the National French Research Centre (CNRS), whom we wish to thank for collecting relevant studies relating to the religious and political questions, with a view to focusing on the war of ideas inevitably waged behind images, concepts and perceptions, taking an asymmetrical approach. To the extent that they are mindful of global/local interactions and include representations, opinions and beliefs, such disciplines as philosophy, philology, history and social sciences can provide useful studies accounting for new practices in geopolitics and a fair diplomacy. -/- In her introduction, Dominique de Courcelles first poses the question of how the religious and political spheres interrelate, with their corresponding religious demands and humanistic values. She then suggests that the right question today may be breaking with the philosophy of human rights concerned with the defense of human beings against the hazards of arbitrary politics or the instrumental use of religion, in favour of a fair philosophy of humankind, a new humanism. This would consist in recognizing a common loyalty of all towards one interhuman, not only interstate community, to protect it from both the autonomy demanded by individuals and the instrumental use of minorities. -/- Considering the fact of diversity, so important today in terms of both politics and religion, Abdelhai Azarkan looks at the conditions under which tolerance could obtain the double status of right and duty. He revisits to two philosophers, John Locke and Voltaire, who thought about it from the historical reality of religious wars. The former made tolerance into a right, basing his analysis on the political-legal level, while the latter saw tolerance as a duty, from an analysis based on ethical-political criteria. -/- Mathieu Guidère examines what he calls semantic denominationalism, a term which implies religious attributes and identities, whichever national loyalties or personal belonging they may have at the same time. Since the early 2000s, thie phenomenon has expanded tremendously, compounded by the “war on terror” and the over media-oriented terrorist actions. Denominational expressions act as formal names for ordinary and high-profile players in domestic and foreign policies of democratic states. These systems reveal a receding secularization, while the powerful comeback of religious identities signals the failure of nation-states and the weakening of the humanist spirit. -/- Barbara De Poli retraces the history of a contemporary jihadism claiming its Islamic essence and asserting the truth of genuine coranic principles via the war on infidels, with a view to restoring the Caliphate. After defining the term jihad, she shows that even if this contemporary jiadism is spreading in the Muslim world, it radically departs from Islamic law and the received use of the term jihad, in so far as it is rooted in the early radical thinking of Islamic ideologues in the 20th century, starting with with Hassan al-Banna, the founder of the Muslim Brotherhood. This current has been fueled by by international conflicts since the outbreak of the war in Afghanistan, in which the so-called Western countries bear a major responsibility. -/- Abderrazak Sayadi starts from the Tunisian experience to ask the question of humanist values and democracy within the relationships between the religious and political spheres. As a historian of religion, he is brought to demystify certain islamic principles and to paying attention to the reform of law, seeing the separation of religion and politics as a precondition to a successful democratic gamble and the establishment of a renewed humanism. -/- Dominique de Courcelles reminds us that getting a better knowledge of narrations and words makes it possible to better understand how logical and rhetorical thinking works for those who wage an asymetriccal war, re-enchanting and mystifying the world to better take control. As soon as 1932, an exchange of letters between Einstein and Freud made it clear that, in order to free man from fatality and war, education understood as culture was fundamental. Such illustrations as the exécution of Oussama ben Laden and the Caliph’s speech in Mossoul show that a premiminary analysis of images and words is essential to a fair diplomacy conducted by people from civil society, whose culture and wisdom allow justice and force to speak together and better resist war. -/- Marcel Boisard thinks that on the day the guns fall silent, exhausted by war, we will not return to the state borders that have prevailed for a century as an outcome of the Sykes-Picot agreement of 1916. It is time to prepare the “day after”, which will be a huge challenge. To this end, a summit of Middle-East nations is urgently needed to globally decide the fate of those peoples. On the condition that we know who the enemy is and accept to name it, to understand the history of the countries, groups and alliances, and to question any false or self-interested sense of certainty. -/- *** In the second section, Paul Schafer provides the author’s experiences to explain how culture, from the artistic to the biological, has the power to to open the doors to spirituality, from the inner self to the global environment. He asks himself whether a relative permanence of spirituality can arise from the specific moments that characterize it. Laurent Ledoux synthesizes the conclusion of a symposium held on 22 January 2015 on the links between philosophy and management, on the basis of the spiritual dimension conceived as “natural” and the answers it may suggest to the issues that face the organizations in a “contemporaniversal” world. Jacques Rifflet makes that question in a secular perspective, based on the wellsprings of personal commitment before it can be caught by any religious creed or scientific theory. In this sense spirituality, in alliance with reason, both inspires human consciousness and illuminates its destiny. Sami Aldeeb asks himself whether Islam can be reconciled with human rights. Caught between the belief in an absolute and final Word descended from the sky, and evidence showing that any religion is the creation of a given culture and a society situated in time and space, the Makkan and … contexts et médinois call for differentiated, if not opposite answers and exegeses. Bernard Carmona provides the outline of a dialogical framework, which is known to be a feature of debates between the various philosophical schools of classical India, exemplified here by the transdisciplinary perspective of debates within a Buddhist context. *** The articles not focused on the previous topic include a study by Landry Signé on China’s strategy, competing with the United States to control African resources. The author deals with the specific case of China’s rapprochement with Southern Sudan since Sudan was broken up. In the last paper, Goran Fejić and Rada Iveković, return to the essential role that women should play, and comments upon the role of some international legal instruments related in particular to the elimination of all forms of discrimination. The perspective is transnational and transethnic and is based on secular criteria, as regards nation-building and more generally society-building. Considering the persistence of widespread violence, whether in times of armed conflict or in times of peace, the question remains whether it is possible to fully implement rights and justice instruments. (shrink)

An increasing number of studies indicate that virtues affect brain structure. These studies might shed new light on some neuroethical perspectives suggesting that our brain network activity determines the acquisition and permanence of virtues. According to these perspectives, virtuous behavior could be interpreted as the product of a brain mechanism supervised by genes and environment and not as the result of free choice. In this respect, the neural correlates of virtues would confirm the deterministic theory. In contrast, I maintain (...) that these findings do not undermine the role of willpower and freedom while reinforcing an interactionist view of free will. If virtues affect our neural system, then the predictability of the virtuous behavior follows. The likelihood of our future (moral) actions is primarily virtue-dependent; therefore, the acquired naturality of virtuous behavior is a source of predictable behavioral patterns outlining expected actions, which I propose to call Hypotheses of Action (HAs). However, the predictability of an action indicates its likeliness and not its certainty or necessity. The neural traces of virtues can be interpreted as major indicators of HAs. It is always possible for the agents to depart from their more likely, virtue-induced actions, but their deviations from the virtuous behavioral pattern are rare, as it is rare for the vicious/non-virtuous person to behave well systematically. This implies a reaffirmation of the notions of veto and consent as they provide a universal practical power affecting the subject’s use of moral virtues. (shrink)

This paper aims to examine the evolutionary role of affordances, that is, the possibilities for action available in our environments. There are two allegedly competing views for explaining the evolutionary role of affordances: the first is based on natural selection; the second is based on niche construction. According to the first, affordances are resources that exert selection pressure. The second view claims that affordances are ecological inheritances in the organism’s niche that are the product of a previous alteration (...) of the environment. While there seems to be a mutually exclusive definition of affordances in each of these views, I argue in this paper that the views are not competing but, rather, complementary. In this sense, affordances play the role of either resources or ecological inheritances depending on the temporal stage of the evolutionary process. I make this argument by analyzing how natural selection and niche construction affect each other even when they function independently from each other. In this light, if these two evolutionary mechanisms exert their power in parallel but at two different stages in the evolutionary history of a given econiche, then there is room to claim that affordances can be understood as both resources and ecological inheritances. This dual aspect of affordances shows their evolutionary role. (shrink)

Managers’ commitment to contribute to sustainable development holds the key to their long-term business success and may be a source of competitive advantage. The managerial perception of business ethics is influenced by the level of moral development and personal characteristics of managers. These perceptions are also shaped by forces existing in the environment of the firm, including available resources, societal expectations, sector, and regulations. The resource-based perspective can thus contribute to the analysis of ethical issues offering important insights (...) on how they can influence the environmental strategy of the firm. The findings of this study show that firm resources have a strong influence on business managers’ ethical attitudes. In addition, the application of resource-based rationales to ethical issues can be justified in the following several ways: it influences a managerial perception of natural environment as a competitive opportunity, it requires investments of financial and human resources, flexibility and speed in the adaptation to environmental changes, and it creates new resource-based opportunities through changes in prevention pollution technology, policy process, and market forces. (shrink)

Employing mapping research, this study mapped the populations of environment-focused social media, audiovisual media and art, in Sweden, over a one-year period. The study explored what is being communicated about the environment in Sweden in these fields, by whom, and how it circulates in diverse communicative spaces. The research identified 502 units across the three fields and a multitude of voices addressing environmental issues through these fields. These channels and voices give visibility to diverse topics and perspectives about (...) the environment and human-nature relations. Simultaneously, there is considerable homogeneity, as a majority of the identified social media, audiovisual media and art units clearly align with ecocentric positions that contest the hegemony of anthropocentrism. These ecocentric voices strongly oppose the dominance of human-centered apprehensions of nature that legitimate nature’s exploitation and the drainage of natural resources for economic profit. Instead, they argue for structural changes promoting environmental protection and the rebalancing of human-nature relations. (shrink)

Cultural landscapes represent a complex category where the nature-culture dichotomy seem to not be able to unfold the main features and the profound relations that humans have with the environment. Drawing on ethnographic data collected in the saltpans of Se-ovlje (Slovene Istria) and Janubio (Lanzarote--Canary Islands) this article examines informant`s perceptions about the awareness of the importance and the enhancement of the holistic values of both saltpans, as well as the impacts and benefits of tourism. Comparing these perceptions about (...) both cultural landscapes, I try to suggest that the complex fruitfully relations between humans and nature in these saltpans are at odds with the neoliberal logic of nature which exploit and commoditize its resources depriving them of their respective agency. A sustainability to contrast the harmful activities of the market ought to be understood not as a simply isolation and fencing of nature for the sake of conservation, but as a preservation that need to foster the continuity of the deep interactions between human culture and non-human nature which are the core of the cultural landscapes. (shrink)

The Kantian philosophy, for many, largely represents the Modern West’s anthropocentric dominance of nature in its instrumental-rationalist orientation. Recently, some scholars have argued that Kant’s aesthetics offers significant resources for environmental ethics, while others believe that Kant’s flawed dualistic views in the second Critique severely undermine any environmental promise that aesthetic judgments may hold in Kant’s third Critique . This article first examines the meanings of nature in Kant’s three Critique s. It concludes that Kant’s aesthetic view toward sensible (...) nature is indeed inconsistent. The article, however, also suggests that the “I” as “transcendental apperception” discussed in the paralogisms of the first Critique holds some promise of “interthing intersubjective” thinking. The second half of the article demonstrates that Daoism with a dialectic concern similar to Kant’s has something insightful to offer in its idea of interthingness based on a phenomenal account of nature. The article investigates important Daoist ideas of interthing analogical experience, qi , spiritual exercise, and wuwei in its dialect relation to zizan . By bringing Daoism and Kant into dialogue, the author hopes to bring forth a synthetic approach that is better suited to today’s environmental concerns. (shrink)

The mental fatigue elicited by working and studying consumed mental resources, thereby eliciting a declined performance and an increased mental stress. The long-term continuous work and study, which is typical for modern workers and students, can increase mental fatigue and health risks. Previous studies reported that the natural environment has a restorative of mental resources and reducing stress. However, it is difficult for urban workers and students to take sufficient breaks in real natural environment. (...) We conducted an experiment to examine whether brief and indirect exposure to the natural environment elicits a restorative of attention and reducing stress. Twenty-five undergraduate and graduate students from the university of modern city participated in the experiment. The experiment involved measuring the changes in the task performance of the participants and the subjective mental workload, while the attention restoration was indexed from physiological response over time. The participants had two types of resting periods in the middle of the task, i.e., by looking at a blank display or by watching a nature video having scenes of, e.g., a forest, small waterfall, and rustling leaves. The results indicate that the natural environment indirectly depicted through the nature videos does not affect the task performance and the subjective mental workload but decreases the SCL. The results of the physiological response suggest that having rest periods depicting the natural environment, even if indirectly and briefly, can restore the directed attention for the task. This experiment revealed a useful method of resting for urban workers and students to restore their attention to a task. (shrink)

The study of social, ethical, and political issues from a naturalistic perspective has been pervasive in social sciences and the humanities in the last decades. This articulation of empirical research with philosophical and normative reflection is increasingly getting attention in academic circles and the public spheres, given the prevalence of urgent needs and challenges that society is facing on a global scale. The contemporary world is full of challenges or what some philosophers have called ‘existential risks’ to humanity. Nuclear wars, (...) natural and/or engineered pandemics, climate change, global totalitarianism, and emergent technologies, are some of the challenges mentioned by many authors devoted to the study of long-term potential risks for the survival of the human species. However, while there are many reasons to be a pessimist about the future of humanity, there is also a lot of ink wasted in showing that the world today is far better than we had in the past and also that there have been many instances of social and moral progress in the last centuries. Some authors have even claimed that “we have made more progress over the last 100 years than in the first 100,000”. According to ‘our world in data’, some of the most relevant advances of humanity in the last centuries have to do with the reduction of poverty and/or inequality, better health and security, the decline of violence and war, and the development of democracy and institutional mechanisms to guarantee individual freedom and rights. Yet, there is a more concrete concern that our world faces nowadays, and requires a particularly detailed analysis. In a few words, the advance in information and communication technologies, the huge volume of people migration because of prevalent instances of global inequality, and the reality of an interconnected world that just mirrors an extensive history of massive human intergroup relations open the question about the feasibility of social and moral progress in the contexts of diverse, multicultural, and unequal societies. This makes it crucial to reflect not only on whether human societies may keep advancing on a path of social progress, but how this can be achieved by addressing the challenges of inequality and potential intergroup conflict. This concern closely relates to the further consolidation of democratic values and the achievement of a more generalized consideration of the equal moral value of human individuals far from group, ethnic, or collective distinctions. This vision of progress follows the moral convictions that have been considered right and worthy to be pursued by most ethical theories explored by philosophers and social scientists so far. This work aims to contribute to the study of the mechanisms and feasibility of social and moral progress grounded on the precept of human equality and is guided by the idea that social and moral progress in a plural world requires the accomplishment of a more democratic and tolerant society. These forms of progress have already been defined by philosophers Allen Buchanan and Russel Powell as inclusivist forms of moral progress. According to these authors, inclusivist moral progress is featured by the transformation of moral judgments, motivations, and norms guided by the rejection of “group-based restrictions on moral standing and moral status” (2018). The work of Buchanan and Powell is fundamental for the argumentation developed in this work since they have pioneered a more complex debate in the field of evolutionary social sciences and philosophical anthropology. In brief, these authors have inquired how human nature, conceptualized by the advances in evolutionary thinking and the empirical sciences, is related to our moral convictions and the possibilities that we have to establish certain forms of social and moral progress. The work of Buchanan and Powell contributes to the debate on moral progress by incorporating empirically-informed concepts and arguments. With this objective in mind, they develop their discussion around a generalized tension between exclusivist and inclusivist forms of moral progress. This tension revolves around the question of whether and to what extent human moral concerns, motivations, and norms, are limited or bounded by social identities, group thinking, or collective values. This question is at the center of this work. In other words, I aim to answer whether and to what extent the nature of our social and moral cognition hinders or enables the development of inclusivist forms of morality and moral progress. As I mentioned so far, the distinction between exclusivist and inclusivist forms of morality has a practical implication and facilitates the reflection on the mechanisms and feasibility of concrete forms of progress based on the precept of human equality, which is the road to progress that we should follow according to most ethical theories. The distinction between exclusivist and inclusivist morality is not used here as a form of summarizing highly divergent descriptive approaches to morality, but as a way to address the practical implications of morality research, particularly around the question of the feasibility of social forms of progress based on the precept of equality and tolerance. My objective then has less to do with offering a conceptualization of human morality or with the proposition of a new ethical perspective. Instead, I aim to identify, from an empirically informed perspective, what enables the achievement of egalitarian forms of social progress, to subsequently offer a normative reflection about what we should do if we want to accomplish such inclusivist forms of progress. This task is of great relevance, having in mind that some theoretical proposals on the matter have claimed that human prosocial behavior and morality are constrained by exclusivist fixed tendencies as a product of our evolutionary history. According to these views, human morality is a group-centered cognitive and behavioral expression that has severe limits in its scope and extent, which hinders in the end the emergence of inclusivist forms of moral concerns and behaviors. These claims align with the philosophical intuition about the ‘dissociation of empathy’, or the fact that human individuals tend to express empathy and sympathy preferably for members of their group whereas their empathic and moral concern and recognition for outgroup individuals tend to be reduced or eliminated in real-life social interactions. Multiple theorists have expressed, however, that these assumptions are wrong for empirical and philosophical reasons, which results in a serious challenge to the conception of human morality as exclusivist by nature. Furthermore, simple intuition and practical experience constantly show us that human individuals can develop and endorse a broad spectrum of moral considerations and adopt an arguably inclusivist stance concerning the kind of persons or agents that deserve moral concern. Moreover, and adopting a historical perspective, the expansion of cultural and commercial exchanges, the consolidation of democracy, the development of welfare states, or the emergence of institutions based on the concept of universal human rights, have partially driven human progress based on the impartial concern for the well-being of persons. These historical instances of cultural evolution and institutional design have shown that it is feasible to promote behaviors and attitudes grounded in impersonal prosocial and inclusivist principles. This optimistic perspective, however, still begs the question of the exact relationship between social, cultural, and historical contexts, and the emergence of certain behavioral expressions of inclusivist morality. This is crucial since a great number of human individuals around the world still do not make part of these instances of social progress, and some authors have suggested that such instances of social and moral progress are particularly favored by the contexts of the WEIRD world, that is the world of Western, Educated, Industrialized, Rich, and Democratic societies. Some of these approaches consider moral inclusivity a ‘luxury good’ and follow the ‘dependency thesis’ according to which the expression of moral inclusivity depends on the presence of very concrete material conditions that trigger inclusivist and impersonal prosocial tendencies that human beings are not able to express in threatening contexts without physical security. This thesis is problematic for various reasons and has led to incomplete explanations about the enabling and causal factors of inclusivist moral progress, as well as unsatisfactory suggestions about what we should do to foster the accomplishment of more generalized instances of progress based on inclusivist concerns. In an attempt to contribute to this debate, the main objective of this thesis is to offer an alternative proposal about the nature of human morality and a more detailed reflection on what we should do if we want to further accomplish such instances of progress. More precisely, this work adopts a particular developmental and constructivist vision of human morality to answer the question of how feasible it is to reach generalized forms of social progress based on the precepts of moral inclusivity. Furthermore, it offers some ideas about what are the most adequate and favorable conditions to foster such progress both at the individual and the collective level. At this point, a preliminary clarification of some starting points is necessary. In the first place, and contrary to what other authors have proposed when debating moral progress from an empirically-based approach, my perspective adopts a radical developmental and constructivist perspective, following particularly the conceptual and empirical ideas of the social-domain theory in moral psychology. From this perspective, morality is a domain of normative and social knowledge that develops and emerges in human interactions. Moral concerns, judgments, and norms are not only the result of the expression of innate adaptive intuitions, nor the product of social conformity and a simple process of mirroring the normativity that communities have established to organize their social life. Human individuals, instead, construct moral concerns and judgments during their situated interactions. More specifically, the constructivist tradition claims that we need to research how moral concerns, judgments, and reasons emerge in social interactions and how human beings construct the content of their moral knowledge in the first place. Based on these ideas, morality is defined here as the result of a constructive process through which human individuals, by the means of constant interactions on a background of mutual respect and recognition, develop evaluative concerns about how we ought to treat others, and how to ‘care’ and ‘respect’ others’ well-being, needs, and vulnerabilities. This developmental-constructivist theory of human psychology contributes to an alternative understanding of the origins of moral variability and informs a very particular normative stance about the most desirable contexts needed for the urgent accomplishment of inclusivist forms of morality in contemporary societies. This is so given that the very same definition of morality adopted presupposes the feature of inclusivity. The main objective of this work is then to argue, based on a developmental perspective, what are the most favorable conditions to foster the development of moral inclusivity and what we should do to accomplish concrete instances of moral progress that truly help us to overcome our most urgent moral challenges. The whole thesis is organized as follows. In part I, I show how received visions about human social evolution have informed conceptions of morality as an adaptive function evolved to solve the challenges of cooperative life. Based on these assumptions, some theories argue that human morality is limited by the boundaries of group thinking, and always obeys the mandates of collective interests and the will of the majority. However, this conception has problematic implications from a normative and ethical perspective. The aim of Chapter 1 is to present this introductory debate in detail. In chapter 2, I consider a relevant amount of scientific evidence that helps to consolidate a more optimistic and inclusivist perspective about the starting conditions of human prosocial behavior. Later, I will summarize some ideas offered to explain the possible evolutionary mechanisms that led to the consolidation of these inclusivist capacities. However, I will also show how evolutionary theories that share the same adaptationist foundations but initially seem relevant to explain the feasibility of moral inclusivity, result incomplete when considering the complexity of moral behavior and its ethical implications. Part II is devoted to presenting a developmental alternative to the adaptationist versions around the starting conditions of morality. In this section, I first summarize the epistemological, conceptual, and empirical basis of a constructivist perspective already proposed by several authors in the last decades. This is the goal of chapter 3. More precisely, I adopt the conceptualization of morality established by the social-domain theory school and clarify its conception of the situated development of moral concerns, motivations, and norms. All these ideas are essential for my argumentation on the feasibility of inclusivist moral progress offered later. Chapter 4 provides a more detailed idea of constructivist thinking about moral development, by analyzing one particular dimension: the development of moral concerns for fairness and the sense of justice in distributive dilemmas. In Part III, I assume a constructivist perspective on morality to contribute to the philosophy of moral progress. In particular, I discuss the implications of such a perspective for the conceptualization of human moral nature and discuss what are the most favorable conditions for moral inclusivity to emerge. Answering that question is of enormous relevance since favoring the transition of human societies towards more inclusivist forms of moral concern and behavior supposes a more generalized accomplishment of our most urgent moral convictions. Previous developmental or culturally-sensible attempts to explore this issue are already on the market. As mentioned before, most authors have approached the topic by situating the cultural evolution and development of (inclusivist) moral progress in the WEIRD world. For instance, some of these authors claim that very concrete material conditions (mostly present in the Western World) have been necessary for triggering inclusivist and impersonal prosocial tendencies that human beings are not able to express in threatening contexts without physical security. Despite their interest in explaining inclusivist morality and the feasibility of inclusivist forms of progress following a naturalistic and culturally situated approach, these theories are problematic for two main reasons. In the first place, most of the authors that explain moral progress tend to focus exclusively on the consolidation of liberal values in the Western world and the underlying adoption of laws, social-epistemic practices, and public narratives about tolerance and inclusivity, as unequivocal signs of inclusivist morality. Nevertheless, there is an enormous distance between the institutional and public support of inclusivist moral values or the construction of public images of tolerance and inclusivity, and the real materialization of impersonal moralities in situated social interactions. Secondly, the variability of human moral behavior is far bigger than most of the theories in moral psychology and moral progress tend to assume. Accordingly, inclusivist and exclusivist forms of morality may develop simultaneously in similar or divergent geographical and socio-ecological environments, including those with harsh conditions such as competition for scarce resources, potential intergroup conflict, and risks of disease transmission. In addition, harsh environmental conditions are usually present in almost all societies around the globe, and the presence of socio-ecological conditions such as physical security and prosperity, predominant in highly resourced populations, do not prevent the existence of exclusivist moral tendencies. My model explores a different perspective on the relationships between cultural, institutional, and historical factors, and the situated development of human morality. This supposes a clear distinction from previous approaches to the matter since it offers a different view on what we should do to pursue further instances of inclusivist social progress. In the fifth chapter, I first analyze the proposals of some defenders of the ‘dependency’ theory. The attention is focused on the ‘Evolutionary Developmental Model’ proposed by Buchanan and Powell (2018). Based on a critique of this approach, I will argue that to explain the evolution and development of human morality in its multiple manifestations, it is essential to put focus on social interactions. This also involves a different perspective on human-environment relations that in line with a constructivist worldview makes an innovative contribution to the philosophy of moral behavior and moral progress. Later, in the sixth chapter, I will define my alternative relational view of inclusivist morality and I will offer my view on how to establish favorable conditions that make inclusivist morality possible. Complementing the constructivist approach, my conception is based on the essential role of equality and individuality and on how moral inclusivity is favored if moral concerns do not develop driven by the accomplishment of group-centered, binding, and communitarian concerns and values. In brief, my relational model suggests that the accomplishment of moral inclusivity not only depends on the overall achievement of certain levels of physical security or economic prosperity. Instead, its development is favored by transforming the interactional contexts in which moral concerns towards autonomy and individuality emerge. In arguing so, I will need to start with a critique of contemporary situated and embodied approaches in ethics. Then, I will show how societies guided by the accomplishment of group-centered values of power, dominance, and relational inequality tend to express exclusivist moral behaviors, while individualistic societies tend to be more inclusivist. Starting from this diagnosis, my final attempt is then to reflect on which are the best conditions for the moral valuation of individuality to emerge and what we should do to promote the accomplishment of moral inclusivity at the societal level. (shrink)

While the literature on the effective management of business and natural environment interfaces is rich and growing, there are still two questions regarding which the literature has yet to reach a definitive conclusion: (1) what is the interactive effect between internal and external drivers on a proactive environmental strategy (PES)? and (2) does a PES influence firm's performance? Drawing on the resource-based view for the internal drivers' perspective and institutional and legitimacy theories for the external drivers' perspective, this (...) study suggests that the effect of entrepreneurial orientation on a PES is moderated by the intensity of government regulations and customers' sensitivity to environmental issues. The authors also examine the relationship between the PES and a firm's performance in terms of sales and profit growth. Implications are discussed regarding the role of a PES in achieving a competitive advantage in the marketplace. (shrink)

Justice entitles everyone in the world, including future generations, to an equitable share of the benefits of the world's natural resources. I argue that even though both Rawls and his libertarian critics seem hostile to it, this resource equity principle, suitably clarified, is a major part of an adequate strict compliance theory of global justice whether or not we take a libertarian or a Rawlsian approach. I offer a defence of the resource equity principle from both points of (...) view. (shrink)

By 2030, according to one reliable source, the world's population will have increased by 3 · billion, demand for food will have nearly doubled, and industrial output tripled . Consider two possible histories of the world in this period: The Admirable History . Wastage of energy and natural resources is reduced, as is poverty in developing countries. Pollution decreases. Greenhouse warming slows. Biodiversity is preserved. The natural environment is protected. Food is not short.

This chapter is a preliminary to the development of a philosophy of mind and world that has learned from the African traditional understanding of the human person. The objective is to frame the discipline by reference to the norms internal to philosophy as a social practice, thus facilitating dialogue across traditions. The obstacle lies in the oversight of such normative framing in the more dominant Analytic approach to the philosophy of mind, for which science and scientific method is paradigmatic. By (...) the nature of things, there is in the framework of science no resources for thematizing the one doing the science, the person or agent treated not as one object among others but presupposed to science as a human project. The key point is the determination of ‘objectivity’, which is, in that tradition, contrasted with the subjective world that is the reality of the human person as they experience themselves. The African insights into how persons grow (as subjects) through the natural and personal environment undercut this dualism. To show this, and to mitigate a misrepresentation of the African insight into the spiritual reality of the person in terms of a dualism, the African traditional categories of mind and world, predating the rise of science, have to be translated into a register that is self-consciously in dialogue with a scientific and secular culture. I take as my example the Thomism-influenced African philosophy of mind of Placide Tempels. (shrink)

In this volume, Mark Douglas presents an environmental history of the Christian just war tradition. Focusing on the transition from its late medieval into its early modern form, he explores the role the tradition has played in conditioning modernity and generating modernity's blindness to interactions between 'the natural' and 'the political.' Douglas criticizes problematic myths that have driven conventional narratives about the history of the tradition and suggests a revised approach that better accounts for the evolution of that tradition (...) through time. Along the way, he provides new interpretations of works by Francisco de Vitoria and Hugo Grotius, and, provocatively, the Constitution of the United States of America. Sitting at the intersection of just war thinking, environmental history, and theological ethics, Douglas's book serves as a timely guide for responses to wars in a warming world as they increasingly revolve around the flashpoints of religion, resources, and refugees. (shrink)

Pursuing a precise, focused train of thought requires cognitive effort. Even more effort is necessary when more alternatives need to be considered or when the imagined situation becomes more complex. Cognitive resources available to us limit the cognitive effort we can spend. In line with previous work, an information-theoretic, Bayesian brain approach to cognitive effort is pursued: to solve tasks in our environment, our brain needs to invest information, that is, negative entropy, to impose structure, or focus, away (...) from a uniform structure or other task-incompatible, latent structures. To get a more complete formalization of cognitive effort, a resourceful event-predictive inference model is introduced, which offers computational and algorithmic explanations about the latent structure of our generative models, the active inference dynamics that unfold within, and the cognitive effort required to steer the dynamics—to, for example, purposefully process sensory signals, decide on responses, and invoke their execution. REPI suggests that we invest cognitive resources to infer preparatory priors, activate responses, and anticipate action consequences. Due to our limited resources, though, the inference dynamics are prone to task-irrelevant distractions. For example, the task-irrelevant side of the imperative stimulus causes the Simon effect and, due to similar reasons, we fail to optimally switch between tasks. An actual model implementation simulates such task interactions and offers first estimates of the involved cognitive effort. The approach may be further studied and promises to offer deeper explanations about why we get quickly exhausted from multitasking, how we are influenced by irrelevant stimulus modalities, why we exhibit magnitude interference, and, during social interactions, why we often fail to take the perspective of others into account. (shrink)

Scholars have often criticized Hinduism for being an ecologically unfriendly religion, due to being too “other worldly” and “indifferent” toward the natural world. According to Hindus, they argue that the natural world is simply māyā—“ephemeral,” “illusory,” and “unreal.” The Bhāgavata Purāṇa, for example, features over 60 passages that reduce the material world to nothing more than a passing dream. ). Meanwhile, other scholars have tried to correct this image by pointing to passages in Indian sacred literature that highlight (...) the divinity of nature, as well as Hindu rituals that involve worshiping the earth, plants, animals, trees, water, sun, and sky. This paper will argue, however, that both the scholarly criticisms and responses are problematic for two reasons. First, these discussions often assume that a religious practitioner’s beliefs concerning the world and environment directly correspond to her attitude toward, and treatment of, the environment. Second, the scholarly criticisms and responses are based on a narrow interpretation and understanding of the concept of māyā. The word “māyā” has held a variety of meanings in Indian sacred literature. This paper focuses on conceptions of māyā found within the Bhāgavata Purāṇa and explores resources in the Bhāgavata that may be useful for developing a Vaiṣṇava ecotheology. (shrink)