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This book “Pharmaceutics (Theory)” has been written with the conception of introducing pharmacy students, the fundamentals of pharmaceutics. The book contains eight chapters. The first chapter provides information about the Introduction to dosage forms, Prescription, and Posology. In the 2nd chapter explained the Historical background and development of profession of pharmacy and pharmaceutical industry in brief. In 3rd chapter given about Development of Indian Pharmacopoeia and introduction to other Pharmacopoeias such as BP, USP, European Pharmacopoeia, Extra pharmacopoeia and Indian national formulary. The 4th Chapter Weights and measures, Calculations involving percentage solutions, allegation, proof spirit, Isotonic solutions etc. Chapter five provides Powders and Granules: Classification advantages and disadvantages, Preparation of simple, compound powders, Insufflations. Dusting powders. Eutectic and Explosive powders, Tooth powder and effervescent powders and granules. In chapter 6 Monophasic Dosage forms: Theoretical aspects of formulation including adjuvant like stabilizers, colorants. flavors with examples. Study of Monophasic liquids like gargles. mouth washes, Throat paint, Ear drops, Nasal drops, Liniments and lotions, Enemas and collodions. In 7th Chapter explained Biphasic dosage forms: Suspensions and emulsions, Definition, advantages and disadvantages, classification, test for the type of emulsion. formulation. stability and evaluation. Chapter 8 described Suppositories and pessaries: Definition, advantages and disadvantages, types of bases. method of preparation, Displacement value and evaluation. Chapter 9 elaborates on Galenical’s: Definition, equipment for different extraction processes like infusion. Decoction. Maceration and Percolation, methods of preparation of spirits, tinctures and extracts. In 10th defined only calculations about Pharmaceutical. After 11 and 12 described Surgical aids: Surgical dressings, absorbable gelatin sponge, sutur

Arka JAIN University is a top East Indian university and the first private university in Kolhan. The fastest-growing private university in Jharkhand is AJU. The JHARKHAND State Legislature founded the university in 2017 under "The ARKA JAIN University Act". UGC, AICTE (for appropriate programs), and other statutory authorities and government agencies recognize it. Since 2011, JAIN College has offered diploma, undergraduate, postgraduate, and doctoral degrees, carving out a space for itself. JAIN (Deemed-to-Be-University), Bengaluru, an NAAC A++ and NIRF Top-100 HEI, mentors the University, which is part of the JGI Group Bengaluru. The University is ISO 21001:2018 "Educational Organization Management System" certified. Outlook-ICARE India's Top Universities Rankings 2022 placed the University fifth in the "Top-15 Emerging Private Universities" category. Higher Education Review Magazine ranked the University 14th in the Top-100 Engineering Survey 2022 and 15th in the Top-100 Beyond IIMs B-School Survey 2022. The Outlook ICARE India MBA Rankings 2023 placed our MBA program 10th (Top Private MBA Institutions – East Zone Category). The Outlook ICARE India MBA Rankings 2023 placed our MBA program 36th (Private University – Constituent Colleges Category). State-of-the-art Our hallmarks are infrastructure and credible placement support. We offer unique experience learning due to our vibrant campus life and community extension activities. Quality and research-based teaching-learning helps students adapt to industry needs.

Doctor of Ministry (DMin), The roots of this project began during the second year of the Christian Spirituality Doctor of Ministry Cohort as our cohort delved into a theology of creation. During that year of learning, I was confronted with the sad reality of the white American evangelical views on creation and climate change. This project sought to identify the theological pillars that led to such a faulty misunderstanding of a theology of creation within this subset of Christianity and assess whether these limited views were present at Antioch Church in Bend, Oregon. Once I gained a better understanding of the congregation’s views on these critical topics, I crafted a plan to explore what it would look like for a congregation to take seriously the biblical call to care for the earth. This project contained two areas of focus: education and practical opportunities. The congregation was challenged to learn through books, sermon series, liturgical prayers, and discussions. The congregation was also invited to participate in various practical opportunities: constructing a community garden, river cleanup projects, waste and recycling improvements, retreats, and more. Through this two-pronged strategy, the congregation of Antioch Church was challenged to understand creation more deeply and equipped to take action in their own lives. Hopefully, this project will serve as an example for similar churches to emphasize the deep connection between spiritual formation and creation care in the era of climate change.

This capstone project tells the untold story of marine diamond mining, tracing its origins from the shores of Namibia to the fjords of Greenland. Despite the stark differences between these two locales, they share striking similarities in diamond potential. In Namibia, marine diamond mining flourished prior to the country's independence and the establishment of international mining laws, setting a precedent for potential challenges in Greenland's current political landscape. Through in-depth research, stakeholder interviews, and media production, this project fosters an informed storyline for a full-length documentary film. The capstone deliverables encompass a film treatment, budget, film plan, concise trailer, and transcribed interviews, strategically crafted towards securing future support of the project. The outcome of such seeking to advocate for greater transparency in the diamond industry and policies that prioritize both economic development and environmental integrity. The final film will engage audiences worldwide in considering the implications of marine diamond mining for Greenland's evolving climate and economy.CLARITY trailer can be found here: https://tinyurl.com/ClarityTrailer CLARITY film treatment can be found here: https://tinyurl.com/ClarityTreatment CLARITY interview transcriptions can be found here: https://tinyurl.com/ClarityTranscriptions

Hans Küngs arbete Weltethos presenterar en global etisk grund med målet att gemensamt lösa olika globala utmaningar. Syftet med denna uppsats är att, med Küngs teoribildning som utgångspunkt, utforska och analysera hur denna kan appliceras på en samtida global utmaning: miljökrisen. Genom en kombination av kvalitativa analytiska metoder undersöks hur Küngs fem universella värden kan bidra till den etiska diskussionen om lösningar på det globala miljöproblemet. Dessutom utvärderas fördelar och utmaningar med att tillämpa teorin på globala miljöproblem. Resultatet visar att Küngs universella värden kan hjälpa till att förstå och resonera kring den globala miljöetiska utmaningen, men att teorin även kräver komplettering med andra teoretiska perspektiv för att konkret adressera olika lösningar. Slutsatsen är att en gemensam etisk grund är viktig i dessa frågor, men att det också behövs mer konkreta förslag och riktlinjer för att nå fram till hållbara lösningar på global nivå., Hans Küng’s work Weltethos presents a global ethical framework aimed at collectively addressing various global challenges. The purpose of this thesis is to expose and analyze how Küng’s theoretical framework can be applied to contemporary global challenge: the environmental crisis. Through a combination of qualitative analytical methods, the study examines how Küng’s five universal values can contribute to the ethical discussion on solutions to the global environmental problem. Additionally, the advantages and challenges of applying the theory to global environmental issue are evaluated. The results show that Küng’s universal values can help understand and discuss the global environmental ethical challenge, but the theory also requires supplementation with other theoretical perspectives to concretely address different solutions. The conclusion is that a common ethical foundation is important in these matters, but that more concrete proposals and guidelines are needed to achieve sustainable solutions on a global level.

In a reply to my recent paper “The Cost of Denying Intrinsic Value in Nature,” Rut Vinterkvist raises an important objection to my claim that environmentalists must ascribe intrinsic value to some natural entities to consistently defend the protectionist views I believe many of them have. To defend this claim, I provided three hypothetical cases, involving threatened natural entities, designed to show that only an intrinsic value of these respective entities could explain a reason to protect them. My claim was that, even in these cases, environmentalists would generally find the natural entities in question protection-worthy. Against this claim, Vinterkvist argues that environmentalists can consistently opt for protection of these entities without ascribing any intrinsic value to them, the idea being that we can argue for protection of the entities on the basis that other people care for them (for whatever reasons, if any). We should protect them, not for their own sake, but for the sake of those who care for them. In this response, I explain why I believe her suggestion—challenging to my argument as it is—does not provide a proper option for environmentalists who want to argue for protection in these and similar cases.

Hans Küngs arbete Weltethos presenterar en global etisk grund med målet att gemensamt lösa olika globala utmaningar. Syftet med denna uppsats är att, med Küngs teoribildning som utgångspunkt, utforska och analysera hur denna kan appliceras på en samtida global utmaning: miljökrisen. Genom en kombination av kvalitativa analytiska metoder undersöks hur Küngs fem universella värden kan bidra till den etiska diskussionen om lösningar på det globala miljöproblemet. Dessutom utvärderas fördelar och utmaningar med att tillämpa teorin på globala miljöproblem. Resultatet visar att Küngs universella värden kan hjälpa till att förstå och resonera kring den globala miljöetiska utmaningen, men att teorin även kräver komplettering med andra teoretiska perspektiv för att konkret adressera olika lösningar. Slutsatsen är att en gemensam etisk grund är viktig i dessa frågor, men att det också behövs mer konkreta förslag och riktlinjer för att nå fram till hållbara lösningar på global nivå., Hans Küng’s work Weltethos presents a global ethical framework aimed at collectively addressing various global challenges. The purpose of this thesis is to expose and analyze how Küng’s theoretical framework can be applied to contemporary global challenge: the environmental crisis. Through a combination of qualitative analytical methods, the study examines how Küng’s five universal values can contribute to the ethical discussion on solutions to the global environmental problem. Additionally, the advantages and challenges of applying the theory to global environmental issue are evaluated. The results show that Küng’s universal values can help understand and discuss the global environmental ethical challenge, but the theory also requires supplementation with other theoretical perspectives to concretely address different solutions. The conclusion is that a common ethical foundation is important in these matters, but that more concrete proposals and guidelines are needed to achieve sustainable solutions on a global level.

‘Zoo-ethics’is a subset of bioethics,and zoology may be looked upon as a subset of ecology...that is how the review of Survival at Stake, by Poorva Joshipura, falls well and truly within the scope of this journal.There is also an interesting link between this one and another review of a book steeped in science, published recently by this author. Survival at Stake, on the other hand, primarily, has a moral, ethical, and practical force embedded within the scientific. This is understandable when one notes that Joshipura is an animal welfare activist associated with the NGO, People for the Ethical Treatment of Animals (PETA), and committed to the cause espoused by it.

In a reply to my recent paper “The Cost of Denying Intrinsic Value in Nature,” Rut Vinterkvist raises an important objection to my claim that environmentalists must ascribe intrinsic value to some natural entities to consistently defend the protectionist views I believe many of them have. To defend this claim, I provided three hypothetical cases, involving threatened natural entities, designed to show that only an intrinsic value of these respective entities could explain a reason to protect them. My claim was that, even in these cases, environmentalists would generally find the natural entities in question protection-worthy. Against this claim, Vinterkvist argues that environmentalists can consistently opt for protection of these entities without ascribing any intrinsic value to them, the idea being that we can argue for protection of the entities on the basis that other people care for them (for whatever reasons, if any). We should protect them, not for their own sake, but for the sake of those who care for them. In this response, I explain why I believe her suggestion—challenging to my argument as it is—does not provide a proper option for environmentalists who want to argue for protection in these and similar cases.

‘Zoo-ethics’is a subset of bioethics,and zoology may be looked upon as a subset of ecology...that is how the review of Survival at Stake, by Poorva Joshipura, falls well and truly within the scope of this journal.There is also an interesting link between this one and another review of a book steeped in science, published recently by this author. Survival at Stake, on the other hand, primarily, has a moral, ethical, and practical force embedded within the scientific. This is understandable when one notes that Joshipura is an animal welfare activist associated with the NGO, People for the Ethical Treatment of Animals (PETA), and committed to the cause espoused by it.

‘Zoo-ethics’is a subset of bioethics,and zoology may be looked upon as a subset of ecology...that is how the review of Survival at Stake, by Poorva Joshipura, falls well and truly within the scope of this journal.There is also an interesting link between this one and another review of a book steeped in science, published recently by this author. Survival at Stake, on the other hand, primarily, has a moral, ethical, and practical force embedded within the scientific. This is understandable when one notes that Joshipura is an animal welfare activist associated with the NGO, People for the Ethical Treatment of Animals (PETA), and committed to the cause espoused by it.

‘Zoo-ethics’is a subset of bioethics,and zoology may be looked upon as a subset of ecology...that is how the review of Survival at Stake, by Poorva Joshipura, falls well and truly within the scope of this journal.There is also an interesting link between this one and another review of a book steeped in science, published recently by this author. Survival at Stake, on the other hand, primarily, has a moral, ethical, and practical force embedded within the scientific. This is understandable when one notes that Joshipura is an animal welfare activist associated with the NGO, People for the Ethical Treatment of Animals (PETA), and committed to the cause espoused by it.

Recent years have seen increasingly severe natural disasters, the consequences of which have been catastrophic. Clearly, our global environment is undergoing major changes. The climate is becoming deranged and pollution on a global scale afflicts air, water, and land. We are faced with an unprecedented shortage of cultivable land and fresh water for drinking, irrigation, and livestock farming, while our marine systems are breaking down.  These environmental changes are anthropogenic; they are caused by human activities that are potentially dangerous for both the environment and human life. Moreover, not only do they have an enormous impact on the environments in which we live and on our way of life, they also have harmful effects on our health. Indeed, we must understand that our body - as Hippocrates explained long ago - is a system that constantly interacts with the surrounding environment.

‘Zoo-ethics’is a subset of bioethics,and zoology may be looked upon as a subset of ecology...that is how the review of Survival at Stake, by Poorva Joshipura, falls well and truly within the scope of this journal.There is also an interesting link between this one and another review of a book steeped in science, published recently by this author. Survival at Stake, on the other hand, primarily, has a moral, ethical, and practical force embedded within the scientific. This is understandable when one notes that Joshipura is an animal welfare activist associated with the NGO, People for the Ethical Treatment of Animals (PETA), and committed to the cause espoused by it.

Farmers play a pivotal role in addressing biodiversity loss whilst maintaining food production. To rethink conservation in agricultural landscapes, it is crucial to understand their decisions regarding biodiversity and its management on the farms. In this study, we conducted 48 semi-structured interviews across ten European countries in 2021/22 to explore how farmers' perceptions and valuations relate to their biodiversity management. Employing reflexive thematic analysis, we identified recurring patterns of shared meanings. Our findings underscore the profound influence of farmers' biodiversity perceptions on their biodiversity management practices: 1) Narrow and targeted interventions were closely tied to instrumental values of biodiversity, whereas holistic management strategies were linked with recognising an inherent value of nature. 2) Targeted approaches were related to farmers' interpretations of biodiversity as specific taxa and functions, relying on easily assessable and emotionally connoted indicators. 3) Holistic approaches aligned with a broader biodiversity concept and an emphasis on intricate functional relationships within ecosystems. 4) Actual decisions to implement measures were significantly constrained by perceived dependencies, namely production pathways, social dependencies, and landscape conditions. These findings raise a critical question about the prioritisation of ecocentric intrinsic versus anthropocentric instrumental values in conservation strategies. We propose an approach of ethical pluralism, acknowledging that instrumental values may provide practical solutions for certain challenges, while intrinsic values hold ethical significance, particularly in the context of complex or large-scale biodiversity conservation initiatives. Engaging in dialogue that accounts for diverse values will be essential for shaping effective and socially meaningful biodiversity conservation.

In a reply to my recent paper “The Cost of Denying Intrinsic Value in Nature,” Rut Vinterkvist raises an important objection to my claim that environmentalists must ascribe intrinsic value to some natural entities to consistently defend the protectionist views I believe many of them have. To defend this claim, I provided three hypothetical cases, involving threatened natural entities, designed to show that only an intrinsic value of these respective entities could explain a reason to protect them. My claim was that, even in these cases, environmentalists would generally find the natural entities in question protection-worthy. Against this claim, Vinterkvist argues that environmentalists can consistently opt for protection of these entities without ascribing any intrinsic value to them, the idea being that we can argue for protection of the entities on the basis that other people care for them (for whatever reasons, if any). We should protect them, not for their own sake, but for the sake of those who care for them. In this response, I explain why I believe her suggestion—challenging to my argument as it is—does not provide a proper option for environmentalists who want to argue for protection in these and similar cases.

This book entitled "Sustainable Science: Bridging Ecology and Technology" deals with the technological advancements, which are imperative to harmonize progress with ecological integrity. We embark on an innovative exploration at the intersection of ecology and scientific technology. This book serves as a compass for navigating the evolving landscape of scientific inquiry, encouraging a harmonious relationship between nature and humanity's technological advancements. Through a lens of sustainability, we have enlightened into the profound connections between ecological principles and cutting-edge technologies, illuminating a path towards a future where scientific endeavors not only push the boundaries of innovation but also foster a resilient coexistence with the natural world. This work aspires to inspire scientists, engineers and policymakers to embrace a holistic approach. This preface serves as a gateway for ecological innovations, where the power of technology harnessed to mitigate ecological impact, preserve biodiversity that leads to sustainability. The unprecedented rate of industrialization and urbanization in recent decades has brought forth ecological challenges that demand innovative solutions. This book provides a wide range of applications that covers the current innovations and novel approaches for technology to meet global desires. With the impacts of environmental degradation and climate change becoming evident, it has become an imperative to take decisive action towards a more environmentally friendly future. Sustainability not only enhances our quality of life but also protects our valuable natural resources. We wish to express our deep appreciation to all the authors who have enriched their significant contribution of this book with their illuminating knowledge. We believe that this book shall undoubtedly contribute to the advancement and preservation of the green environment. We would also like to express our heartfelt love to our publisher Mrs. R

This thesis examines the failings in environmental-ethics present in the United States funeral industry, focusing on the lack of environmental ethical guidelines at an industrial and policy level. Utilizing an interdisciplinary approach through the lenses of environmental science, philosophical ethical considerations surrounding policy-based advocacy and ecocritical approaches to the concepts of reciprocity and harm reduction, this thesis makes recommendations to close the gaps in environmental ethical oversight. Focus is placed on mitigation of environmental harms resulting from changes in policy and legislation, and in-industry oversight, with an emphasis on the support of ecologically beneficial methods of the disposition of human remains.

In this stimulating contribution to Indigenous philosophizing, Burkhart promotes the elaboration of Indigenous metaphysics and epistemology in a tradition he locates both with his mentor Vine Deloria, Jr. and in the land. Simultaneously, in an assessment spanning from Thales and Aristotle to A. N. Whitehead and Arne Naess, Burkhart identifies some limitations of Western philosophy in comparison to Indigenous philosophy, particularly when Western thinkers are hampered by the narratives of coloniality that they reiterate.

This work seeks to analyze the way in which the Costa Rican South Pacific region was articulatedduring the period 1940-1990 from the vision that built, developed and legitimized theregionalization model of the Costa Rican State and transnational agricultural companies such asthe United Fruit Company. or the Stone Forest. With the inputs of ethics and environmentalhistory, we approach a more complex and precise way to understand the way and dynamics inwhich the definition of nature has been used in national and extractive regionalist projects oftransnational fruit companies. Based on the use of agricultural censuses, maps and plans ofbanana farms and cities, the processes that came to influence the consolidation of a regional,extractivist model oriented towards the primary sector of the economy, the sector of theeconomy, were identified. which has determined the past and present of the study area., El presente trabajo busca analizar la forma en cómo se articuló la región del Pacífico Surcostarricense durante el periodo 1940-1990 desde la visión que construyó, desarrolló y legitimó elmodelo de regionalización del Estado Costarricense y las empresas de carácter agrícolatransnacional como la United Fruit Company o la Stone Forestal. Con los insumos de la ética y lahistoria ambiental, nos aproximamos a una forma más compleja y precisa para entender la formay la dinámica en que ha sido utilizada la definición de la naturaleza en los proyectos regionalistasnacionales y extractivos de las empresas transnacionales fruteras. A partir del uso de censosagrícolas, mapas y planos de las fincas y ciudades bananeras, se identificaron los procesos quellegaron a incidir en que la región de estudio se consolidara un modelo regional, extractivista yorientado hacia el sector primario de la economía, el cual ha determinado el pasado y el presentedel área de estudio.

The paper discusses innovative legal regulations that may contribute to increasing standards ofenvironmental protection. In the face of increasing nature degradation and climate change, current protection measures are insufficient. The dysfunction of the political system, international institutionalisation, and existing legal regulations, result in the strengthening of the global economy instead of increasing the extent of activities aimedattheprotection of nature. It is argued that the concept of natural law, which focuses on the protection of human rights, is not the same as the rights of nature. However, the analysis of the origins and axiological and legal assumptions of boththese concepts allows us to formulate the conclusion that both can form a common ethical perspective needed in order to protect the community of life on Earth. The aim of the considerations is to discuss the concept of the rights of nature, which are the basis for shaping the new environmental ethics. Appealing to common axioms, the idea of the rights of nature favours overcoming the limitations resulting from property law and the currently dominant economic and utilitarian factors. The paper arguesthat the environmentally-profiled rights of nature can become an ally in environmental protection.

Urban planners who are environmentally conscious and aware will take action to take responsibility, inform, and control. Raising environmental awareness is essential in urban planning education to understand environmental problems. Therefore, it is necessary to educate urban planning students on environmental ethics. This study investigates the environmental attitudes and behaviors of urban and regional planning students, who will shape the environment in the future within the context of the value-belief-norm theory. Moreover, to find clues that will shape environmental education in the course curriculum. The study included 226 students from the Department of Urban and Regional Planning in the Faculty of Architecture of Yıldız Technical University (YTU) and Amasya University (AU). Questionnaire data has been evaluated using principal components analysis, correlation analysis, T-test, and ANOVA analysis. According to the study findings, urban planning students have adopted biocentric, ecocentric, and anthropocentric value orientations. The study has found that students with ecocentric value orientation tend to show more pro-environmental behavior. The study concludes that the student’s characteristics also affect how they show pro-environmental behavior and evaluate environmental policies. In conclusion, focusing on ecocentric approaches in urban planning education can positively affect adopting pro-environmental behavior and policies. Additionally, study findings show that students with relatively better economic conditions are more inclined to have a biocentric value orientation. Based on the literature and these study findings, pro-environmental behavior is not a single-dimensional structure caused only by individuals' personal and professional characteristics. People's environmental attitudes and behaviors are shaped by their upbringing, school, friends, and culture. It shows that pro-environmental behavior has a multi-dimensional complex structure, and a concept

IntroductionAccording to data from the World Health Organization (WHO), in the last year cholera has re-emerged in various areas of the planet, particularly in Africa. The resurgence of this disease is closely linked to poor hygiene, which is sometimes the result of wars or environmental disasters, as in Lebanon and Syria since autumn 2022 and today in Libya.DiscussionThe spread of cholera is chiefly caused by the presence of contaminated water, in environments with inadequate hygiene and sanitation. Another cause, however, is the lack of access to adequate vaccination and treatment campaigns. MethodIn this short paper, the authors highlight the possibility of a resurgence of epidemic cholera in Libya, especially in light of the consequences of the devastating cyclone Daniel and the simultaneous collapse of two dams upstream of the city of Derna.They also highlight the concern that cholera and other infectious diseases may also spread in Morocco, which was hit by a severe earthquake on 8 September last. The focus of the paper is the awareness that the spread of epidemic diseases is very often linked to human actions, which may trigger or exacerbate the effects of natural disasters. ConclusionSince these events have devastating effects both on the environment and on people and their psychophysical balance, it is evident that we need to devote greater attention to the health of the planet, to which the health and survival of the human species is strictly and inextricably linked. Indeed, disasters related to phenomena of anthropization facilitate the spread of infectious diseases, placing a heavy burden on local and global health organizations and the health of entire populations. A change of course is therefore essential, in that human actions must be aimed at limiting rather than aggravating the spread of diseases.

This section of Introduction to Technical Communication deals with ethical issues associated with the design, use, and propagation of technology. At virtually all stages of development and use, any technology can carry with it ethical dilemmas for both creators and users. Of particular interest is how such dilemmas are resolved (or complicated) according to how effectively they are communicated to stakeholders.

Invasive alien species are frequently discussed in academic literature by practitioners, government agencies, and popular media, but what does it mean for a species to be alien and why it this seen as a bad thing? To answer these questions, I have analysed texts about invasive alien species in academic journals and in communication from government agencies. The almost totally unanimous answer to the first question was that a species is alien if and only if it is introduced to an area outside its natural range by humans. I found three primary answers to the second question, namely that (1) alien species are more probable to behave invasively or that it is impossible to know for sure if an alien species will behave invasively, (2) being alien is bad in itself or at least that alien species have a lower value than native species and native environments, and (3) being moved by humans is unnatural and being unnatural has negative value. All three answers probably contribute to why being alien is considered a negative property in species but none of them seem like a satisfying answer to why being alien should be seen as a bad thing in a species.

This bachelor thesis deals with the depiction of the relation between man and environment in three novels by authors Powers, Proulx, and Pancake. It uses theoretical concepts such as ecocriticism, environmental ethics, and the sociology of generations. These concepts are introduced in the first chapter. All remaining chapters focus on the analysis of the aforementioned novels. The aim of this work is to determine how the characters perceive nature and why they perceive it in a particular way., Tato bakalářská práce se zabývá vyobrazením vztahu člověka a přírody ve třech vybraných románech od autorů Powerse, Proulx a Pancake. Používá teoretické koncepty jako ekokriticismus, environmentální etika a generační sociologie. Tyto koncepty jsou představeny v první kapitole. Všechny zbývající kapitoly se soustředí na analýzu již zmíněných románů. Cíl této práce je určit jaký vztah mají postavy v románech k přírodě a proč k ní přistupují daným způsobem., Fakulta filozofická, Student stručně představil téma a závěry své práce. Jeho výstup byl dobře připravený a kultivovaný. Obhajoba byla přesvědčivá, i proto se komise shodla na hodnocení C., Dokončená práce s úspěšnou obhajobou

The three-tenet model, which focuses on ‘distributional justice’, ‘procedural justice’, and ‘justice as recognition’, has emerged as the most influential framework in the field of energy justice. Based on critical reviews of the three-tenet model, we identify three challenges that the model currently still faces: (i) a normative challenge on the grounding of the three-tenet model in philosophical theories; (ii) an ‘elite’ challenge on the justification of the use of power in energy-related decision; and (iii) a practical challenge on the application of the three tenets in situations of conflicting justice demands. In this article, we provide the basic contours of a three-step pluralist and pragmatic dialogue model for questions of energy justice that addresses the three challenges, based on the ‘commonwealth model’ of Luc Boltanski and Laurent Thévenot. The model proposes to create moral legitimacy in the face of plural demands for energy justice by engaging actors in an inclusive dialogue based on an explicit recognition of Boltanski and Thévenot’s commonwealth model. We thereby make three contributions to the existing literature on energy justice. First, the commonwealth model’s rootedness in normative political theory provides a stronger philosophical underpinning than was available up till now in the literature (challenge 1). Second, it allows one to go beyond the (almost exclusive) focus on injustices perpetrated on disempowered or marginalised groups, to include questions on the justified exercise of power (challenge 2). Third, the commonwealth model shows us practical ways out of situations where conflicting demands for justice are being made (challenge 3).

Role-playing techniques encourage doing philosophy in the spirit of standpoint epistemology. Interactive performance theatre and ethics roundtable enhance problem-based learning, communication skills, civic engagement and stakeholder analysis. These techniques were used to accentuate deliberation around climate change and food ethics issues with particular emphasis on the needs of the most vulnerable Alaskans., Las técnicas empleadas en los juegos de rol fomentan el hacer filosofía en el propio sentido de la epistemología de los puntos de vista. El teatro de representaciones interactivas y las tablas redondas de ética potencian el aprendizaje basado en problemas, habilidades comunicativas, compromiso cívico y el análisis de las partes interesadas. Estas técnicas fueron usadas en la deliberación sobre asuntos como el cambio climático y la ética alimentaria, poniendo especial énfasis en las necesidades de los habitantes de Alaska más vulnerables., Les techniques des jeux de rôle encouragent à faire philosophie dans le sens de l’épistémologie des points de vue. Les répresentations de théatre interactif et les tables rondes sur éthique améliorent l’apprentissage par problémes appliqués, les capacités de communication, l’engagement civique et l’analyse de parties prenantes. Ces techniques ont été utilisées pour accentuer la délibération des questions sur le changement climatique et éthique alimentaire, en mettant l’accent sur les besoins des habitans d’Alaska.

In Mexico City, Natural Protected Areas are constantly threatened by urban sprawl, they are ideal spaces for environmental education and the formation of eco-citizenship; however, there is a lack of research regarding workshops in these areas. Through an ethnographical approach, participant observation and open interviews, the objective of this study was to characterize the issues, the way they were addressed, and the benefits of an environmental education workshop aimed at citizens who visited Cerro de la Estrella; with the goal to support the development of environmental education in these areas. At the workshop, the topics were such as ecosystem services, composting, and reforestation, among others. Eight categories of analysis, ordered into two classifications (themes and logistics of the workshop), are discussed. The study concludes that, although the workshops are a step towards eco-citizenship (a citizenship committed to nature) development, it was conducted from a limited vision of education, as an information and norms transmission method, which is why most of the sessions were expository and prescriptivist. A more critical view is needed, to reevaluate other theoretical frameworks, as well as environmental education official programs and strategies, accomplish interdisciplinary work, and pay attention to other theoretical contributions such as meta-citizenships and comunagogy (proposals based on community pedagogies), as well as improving employment conditions for environmental educators., En la Ciudad de México, las Áreas Naturales Protegidas son amenazadas constantemente por la mancha urbana. Constituyen espacios ideales para la educación ambiental y la formación de ecociudadanía; sin embargo, poco se ha investigado sobre los talleres que se imparten en estas. Con un enfoque etnográfico, apoyado en la observación participante y entrevistas abiertas, este trabajo tiene como objetivo caracterizar las temáticas impartidas, la forma en que se abordaron y los beneficios de un taller de educación ambiental dirigido a las personas que visitan el cerro de la Estrella, con el fin de apoyar el desarrollo de la educación ambiental en estas áreas. En el taller se abordaron temas como servicios ecosistémicos, compostaje, reforestación, entre otros. Se discuten ocho categorías de análisis ordenadas en dos clasificaciones: temáticas y logística del taller. Se concluye que, si bien los talleres son un paso en la formación de la ecociudadanía (una ciudadanía comprometida con la naturaleza), partieron de una visión limitada de la educación, al verla como mera transmisión de normas e información, por lo que la mayoría de las sesiones fueron expositivas y prescriptivas. Es necesaria una mirada crítica, otros marcos teóricos, así como programas y estrategias oficiales de educación ambiental. De igual manera, se debe realizar trabajo interdisciplinario y prestar atención a otras aportaciones teóricas como las metaciudadanías y la comunagogía (propuesta basada en las pedagogías comunitarias), además de mejorar las condiciones de empleo para las(os) educadoras(es) ambientales.

In Mexico City, Natural Protected Areas are constantly threatened by urban sprawl, they are ideal spaces for environmental education and the formation of eco-citizenship; however, there is a lack of research regarding workshops in these areas. Through an ethnographical approach, participant observation and open interviews, the objective of this study was to characterize the issues, the way they were addressed, and the benefits of an environmental education workshop aimed at citizens who visited Cerro de la Estrella; with the goal to support the development of environmental education in these areas. At the workshop, the topics were such as ecosystem services, composting, and reforestation, among others. Eight categories of analysis, ordered into two classifications (themes and logistics of the workshop), are discussed. The study concludes that, although the workshops are a step towards eco-citizenship (a citizenship committed to nature) development, it was conducted from a limited vision of education, as an information and norms transmission method, which is why most of the sessions were expository and prescriptivist. A more critical view is needed, to reevaluate other theoretical frameworks, as well as environmental education official programs and strategies, accomplish interdisciplinary work, and pay attention to other theoretical contributions such as meta-citizenships and comunagogy (proposals based on community pedagogies), as well as improving employment conditions for environmental educators., En la Ciudad de México, las Áreas Naturales Protegidas son amenazadas constantemente por la mancha urbana. Constituyen espacios ideales para la educación ambiental y la formación de ecociudadanía; sin embargo, poco se ha investigado sobre los talleres que se imparten en estas. Con un enfoque etnográfico, apoyado en la observación participante y entrevistas abiertas, este trabajo tiene como objetivo caracterizar las temáticas impartidas, la forma en que se abordaron y los beneficios de un taller de educación ambiental dirigido a las personas que visitan el cerro de la Estrella, con el fin de apoyar el desarrollo de la educación ambiental en estas áreas. En el taller se abordaron temas como servicios ecosistémicos, compostaje, reforestación, entre otros. Se discuten ocho categorías de análisis ordenadas en dos clasificaciones: temáticas y logística del taller. Se concluye que, si bien los talleres son un paso en la formación de la ecociudadanía (una ciudadanía comprometida con la naturaleza), partieron de una visión limitada de la educación, al verla como mera transmisión de normas e información, por lo que la mayoría de las sesiones fueron expositivas y prescriptivas. Es necesaria una mirada crítica, otros marcos teóricos, así como programas y estrategias oficiales de educación ambiental. De igual manera, se debe realizar trabajo interdisciplinario y prestar atención a otras aportaciones teóricas como las metaciudadanías y la comunagogía (propuesta basada en las pedagogías comunitarias), además de mejorar las condiciones de empleo para las(os) educadoras(es) ambientales.

This section of Introduction to Technical Communication deals with ethical issues associated with the design, use, and propagation of technology. At virtually all stages of development and use, any technology can carry with it ethical dilemmas for both creators and users. Of particular interest is how such dilemmas are resolved (or complicated) according to how effectively they are communicated to stakeholders.

Here I discuss three different problems in science which can be advanced using philosophical tools. In each case I engage heavily with the science, drawing on the current state of play for the field, with the goal of providing helpful guidance to scientists and policy-makers.The first chapter looks at the risks associated with a newly developing invasive species control method - gene-drives, arguing that we can warrant certain harms by weighing up the damages against the potential benefits we might see on a global scale. Here I use techniques and ideas from applied ethics and policy to show that certain highly-damaging species, including European rabbits and ship rats, are viable targets for the technique despite the risk of their global extermination. The second dives into political theory, intervening on a long and complicated debate surrounding the mechanisms behind the theory of the democratic peace. Here I use concepts like conceptual engineering, over-determination, and a newly proposed argument for the reliability of science called ‘the tangle’, developed by myself, Cartwright, Hardie, Montuschi and Soleiman, to argue that there is no single mechanism, but instead many which work together to secure the reliability of the democratic peace.The third and final chapter points out a worrying trend of scientists and policy-makers thinking that the potential harms of science arise almost exclusively out of the application of research, rather than the research itself. Using tools fromanalytic philosophy I dive into the harms research can cause, proposing a new categorisation of these harms for use when creating moratoriums and bans. This categorisation system is then use on a real world case - research into the ‘gay gene’ - to show how it can help determine the most effective ways to mitigate harms via controlling what science can study.

There is consensus that environmental issues are consequences of human activities and can be addressed by improvements in behavior. Separation of waste at the source (SAS) as mandated through Act 672 is a pro-environmental behavior (PEB) at the household level to reduce waste from being send to landfill and also an effective measure in reducing waste as a whole which will ultimately protect the environment from pollution. Based on the problem statement that lack of household knowledge on how to perform the separation of waste and holding environmental ethics that is not pro-environment will hinder household from performing such behavior, this article aims to establish a conceptual model of separation of waste at the source among households in Malaysia. The conceptual model proposed a modification to Value-Belief-Norm (VBN) model to predict SAS behavior with environmental ethics and specific waste separation knowledge as an adjustment and additional factors to the original model which could demonstrate the causal-effect relationship towards the behavior. The conceptual model proposed individuals with biocentric and ecocentric beliefs to be more likely to engage in SAS behavior than those with anthropocentric and technocentric beliefs. The conceptual model also proposed that individuals specific waste separation knowledge will moderate the relationship between personal norm and SAS behavior. It is expected that the conceptual model has a potential in helping researchers and stakeholders to better understand the underlying SAS behavior among households in Malaysia.

Many people who claim to genuinely care about nature still seem reluctant to ascribe intrinsic value to it. Environmentalists, nature friendly people in general, and even environmental activists, often hesitate at the idea that nature possesses value in its own right - value that is not reducible to its importance to human or other sentient beings. One crucial explanation of this reluctance is probably the thought that such value - at least when attached to nature - would be mysterious in one way or another, or at least very difficult to account for. In addition, Bryan Norton’s influential convergence hypothesis states that, from a practical point of view, it makes no or little difference whether we ascribe intrinsic value to nature, given the depth and variety of instrumental value it possesses. In this paper, I argue that people who genuinely care about nature cannot avoid ascribing intrinsic value (in a certain sense) to it, if they want to be able to consistently defend the kind of claims about protecting nature they arguably want to make, i.e., claims to the effect that we ought to protect for instance nature areas and species. The cost of denying intrinsic value in nature is the cost of giving up a crucial resource to philosophically defend such claims.

Many people who claim to genuinely care about nature still seem reluctant to ascribe intrinsic value to it. Environmentalists, nature friendly people in general, and even environmental activists, often hesitate at the idea that nature possesses value in its own right - value that is not reducible to its importance to human or other sentient beings. One crucial explanation of this reluctance is probably the thought that such value - at least when attached to nature - would be mysterious in one way or another, or at least very difficult to account for. In addition, Bryan Norton’s influential convergence hypothesis states that, from a practical point of view, it makes no or little difference whether we ascribe intrinsic value to nature, given the depth and variety of instrumental value it possesses. In this paper, I argue that people who genuinely care about nature cannot avoid ascribing intrinsic value (in a certain sense) to it, if they want to be able to consistently defend the kind of claims about protecting nature they arguably want to make, i.e., claims to the effect that we ought to protect for instance nature areas and species. The cost of denying intrinsic value in nature is the cost of giving up a crucial resource to philosophically defend such claims.

Many people who claim to genuinely care about nature still seem reluctant to ascribe intrinsic value to it. Environmentalists, nature friendly people in general, and even environmental activists, often hesitate at the idea that nature possesses value in its own right - value that is not reducible to its importance to human or other sentient beings. One crucial explanation of this reluctance is probably the thought that such value - at least when attached to nature - would be mysterious in one way or another, or at least very difficult to account for. In addition, Bryan Norton’s influential convergence hypothesis states that, from a practical point of view, it makes no or little difference whether we ascribe intrinsic value to nature, given the depth and variety of instrumental value it possesses. In this paper, I argue that people who genuinely care about nature cannot avoid ascribing intrinsic value (in a certain sense) to it, if they want to be able to consistently defend the kind of claims about protecting nature they arguably want to make, i.e., claims to the effect that we ought to protect for instance nature areas and species. The cost of denying intrinsic value in nature is the cost of giving up a crucial resource to philosophically defend such claims.

The aim of this study was to explore the relevance and function of Christian reli-gious belief in constructing views on climate change (sv: klimathot) and climate action (sv: klimatengagemang). To ensure a focus on religiosity and the construc-tion of personal beliefs rather than systematic theology the study used psycholo-gist Crystal L. Parks theory on religious meaning making. Fourteen articles about climate change with denominational elements from the Christian newspapers Dagen, Insidan, Kyrkans Tidning, Budbäraren and Världen Idag were analysed using a qualitative content analysis. The results showed that the articles had ex-panded the extent of religion to encompass both climate change and climate ac-tion. Through truth claims and references to the Bible the threat of climate change was incorporated in the narrative of Genesis and humanity’s fall from grace and climate change was portrayed as the result of humanity’s failure at properly stew-arding nature. The environment was assigned value through depictions of the en-vironment as a creation by God. Climate action was presented as a necessity and a duty with references to God giving humanity the responsibility of stewarding na-ture. The ascription of religious meaning to climate action also meant that the re-ligiosity of the authors functioned as a motivation in regards to climate action. The religiosity, as portrayed in the articles, also exhibited a transcendent function in the case where the authors described their stewardship as a united effort with God. The idea that God was helping humanity in their stewardship and had the power to renew the world for the better also functioned as a mitigation to climate anxiety.

In March of 2017, New Zealand passed the Te Awa Tupua Act, a law that established the river Whanganui as a legal entity, with the same rights and obligations as a person. This commitment from the New Zealand government gave rise to the possibilities of protecting the ecosystem surrounding the river, but also strengthen the rights of the indigenous people, the Māori's, which consider Whanganui a part of their ancestry and heritage. The aim of this research is to study the ethical argumentation that motivates the recognition of the Whanganui River as a legal entity and connect that with the theoretical approach presented by Mikael Stenmark in Miljöetik och Miljövård: Miljöfrågornas Värderingsmässiga Dimension. The study will also seek to observe how the argumentation is influenced by a minority perspective, more specifically the Māori, and the oppression of their people since the colonization of New Zealand. The theoretical foundations for this study is the environmental ethics framework presented by Stenmark, which can be summed up in three main approaches: anthropocentrism, ecocentrism and biocentrism. A content-oriented ideational analysis lays the groundwork for mapping what moral positions and perceptions that motivates the recognition of the Whanganui River as a legal entity. In addititon, the study has transcribed videos with indigenous people which has been categorized and structured according to the theoretical framework. The analysis concludes that the colonial intergenerational oppression on the Māori's and the observed negative impact on the river corresponds with the well-being of the Māori people. This observed correlation, combined with a modified holistic ecocentrism, is the foundation to which a selected group of Māori's justify and motivate the Te Awa Tupua Act. This essay also problematize that environmental ethics is characterized by a context that need to be supplemented with an updated and multifaceted view of our nature and indigenous people, wh

Here I discuss three different problems in science which can be advanced using philosophical tools. In each case I engage heavily with the science, drawing on the current state of play for the field, with the goal of providing helpful guidance to scientists and policy-makers.The first chapter looks at the risks associated with a newly developing invasive species control method - gene-drives, arguing that we can warrant certain harms by weighing up the damages against the potential benefits we might see on a global scale. Here I use techniques and ideas from applied ethics and policy to show that certain highly-damaging species, including European rabbits and ship rats, are viable targets for the technique despite the risk of their global extermination. The second dives into political theory, intervening on a long and complicated debate surrounding the mechanisms behind the theory of the democratic peace. Here I use concepts like conceptual engineering, over-determination, and a newly proposed argument for the reliability of science called ‘the tangle’, developed by myself, Cartwright, Hardie, Montuschi and Soleiman, to argue that there is no single mechanism, but instead many which work together to secure the reliability of the democratic peace.The third and final chapter points out a worrying trend of scientists and policy-makers thinking that the potential harms of science arise almost exclusively out of the application of research, rather than the research itself. Using tools fromanalytic philosophy I dive into the harms research can cause, proposing a new categorisation of these harms for use when creating moratoriums and bans. This categorisation system is then use on a real world case - research into the ‘gay gene’ - to show how it can help determine the most effective ways to mitigate harms via controlling what science can study.

Doctor of Ministry (DMin), The ministry challenge at the heart of this project is to deal with the main possible causes and effects of deforestation and water scarcity faced in Kayah State. It is obvious that the Kayah Phu Baptist Association (KPBA) churches do not get involved enough in environmental preservation and conservation. As forest degradation and water scarcity are still a problem to solve in Kayah State, KPBA church ministers must play a vital role to educate the residents about the importance of environmental preservation. The purpose of this doctoral project is to create an environmental stewardship awareness training program for KPBA church ministers and their congregations to play a leading role in local environmental education in order to strengthen the ministry of KPBA churches to find out ways for solving deforestation and water scarcity locally. This awareness training project was designed to find alternative ways and activities to raise awareness of the problem and to take action to preserve and conserve God’s lovely environment. Ultimately, the training outcomes could reduce or solve the growing problem of deforestation and water scarcity locally. And it could provide insightful knowledge to KPBA church ministers and congregations for sustaining the environment to please God. To protect, rescue, and restore the environment in Kayah State, the KPBA churches must be awakened to the seriousness of their responsibility to care for the creation of God. Therefore, practical activities like church-based environmental preservation initiatives, offering environmental management education, tree planting projects at a low cost, creating forest reserves to preserve existing forests, and raising agricultural awareness on systematic farming and alley cropping should be implemented. Collaboration between churches and the Government and other environmental stakeholders is essential to enforce the environmental programs as quickly as possible.

The aim of this study was to explore the relevance and function of Christian reli-gious belief in constructing views on climate change (sv: klimathot) and climate action (sv: klimatengagemang). To ensure a focus on religiosity and the construc-tion of personal beliefs rather than systematic theology the study used psycholo-gist Crystal L. Parks theory on religious meaning making. Fourteen articles about climate change with denominational elements from the Christian newspapers Dagen, Insidan, Kyrkans Tidning, Budbäraren and Världen Idag were analysed using a qualitative content analysis. The results showed that the articles had ex-panded the extent of religion to encompass both climate change and climate ac-tion. Through truth claims and references to the Bible the threat of climate change was incorporated in the narrative of Genesis and humanity’s fall from grace and climate change was portrayed as the result of humanity’s failure at properly stew-arding nature. The environment was assigned value through depictions of the en-vironment as a creation by God. Climate action was presented as a necessity and a duty with references to God giving humanity the responsibility of stewarding na-ture. The ascription of religious meaning to climate action also meant that the re-ligiosity of the authors functioned as a motivation in regards to climate action. The religiosity, as portrayed in the articles, also exhibited a transcendent function in the case where the authors described their stewardship as a united effort with God. The idea that God was helping humanity in their stewardship and had the power to renew the world for the better also functioned as a mitigation to climate anxiety.

In March of 2017, New Zealand passed the Te Awa Tupua Act, a law that established the river Whanganui as a legal entity, with the same rights and obligations as a person. This commitment from the New Zealand government gave rise to the possibilities of protecting the ecosystem surrounding the river, but also strengthen the rights of the indigenous people, the Māori's, which consider Whanganui a part of their ancestry and heritage. The aim of this research is to study the ethical argumentation that motivates the recognition of the Whanganui River as a legal entity and connect that with the theoretical approach presented by Mikael Stenmark in Miljöetik och Miljövård: Miljöfrågornas Värderingsmässiga Dimension. The study will also seek to observe how the argumentation is influenced by a minority perspective, more specifically the Māori, and the oppression of their people since the colonization of New Zealand. The theoretical foundations for this study is the environmental ethics framework presented by Stenmark, which can be summed up in three main approaches: anthropocentrism, ecocentrism and biocentrism. A content-oriented ideational analysis lays the groundwork for mapping what moral positions and perceptions that motivates the recognition of the Whanganui River as a legal entity. In addititon, the study has transcribed videos with indigenous people which has been categorized and structured according to the theoretical framework. The analysis concludes that the colonial intergenerational oppression on the Māori's and the observed negative impact on the river corresponds with the well-being of the Māori people. This observed correlation, combined with a modified holistic ecocentrism, is the foundation to which a selected group of Māori's justify and motivate the Te Awa Tupua Act. This essay also problematize that environmental ethics is characterized by a context that need to be supplemented with an updated and multifaceted view of our nature and indigenous people, wh

Environmental ethics was born as a fair response to the excesses of anthropocentrism. However, an obsessive emphasis on ethics and the environment, with the consequent neglect of the anthropological, may be damaging human life, the freedom of people and life in general. We advocate here for the construction of a human ecology that goes beyond and deeper than the environmental ethics to use. We defend that humanism is perfectly compatible with the recognition of the inherent value of all natural beings. We do this based mainly on some ideas of Hans Jonas, although we reject his catastrophic heuristics. From him we return to the idea that there is a moral responsibility towards other living beings, starting with those closest in time and space, and towards the free flourishing of today’s people. With this, too, the weight of ethics on our ecological action is lowered. This has to attend mainly to experiential, anthropological, scientific and common sense criteria. Finally, we defend that politics, education and environmental communication should be directed directly towards the freedom and virtuous development of today’s people, and not towards controlling them through blame. The transition from environmental ethics to human ecology —we conclude— can be beneficial for both people and nature., La ética ambiental nació como justa contestación a los excesos del antropocentrismo. Sin embargo, un énfasis obsesivo en lo ético y en lo ambiental, con el consiguiente olvido de lo antropológico, puede estar dañando la vida humana, la libertad de las personas y la vida en general. Abogamos aquí por la construcción de una ecología humana que vaya más allá y más al fondo que las éticas ambientales al uso. Defendemos que el humanismo es perfectamente compatible con el reconocimiento del valor inherente de todos los seres naturales. Lo hacemos basándonos principalmente en algunas ideas de Hans Jonas, aunque rechazamos su heurística catastrofista. De él retomamos la idea de que existe una responsabilidad moral hacia los demás seres vivos, empezando por los más próximos en el tiempo y en el espacio, y hacia el libre florecimiento de las personas actuales. Con ello, también, se rebaja el peso de lo ético sobre nuestra acción ecológica. Esta ha de atender principalmente a criterios experienciales, antropológicos, científicos y de sentido común. Por último, defendemos que la política, la educación y la comunicación ambiental deben orientarse directamente hacia la libertad y el desarrollo virtuoso de las personas actuales, y no hacia el control de las mismas por culpabilización. El tránsito desde la ética ambiental hacia la ecología humana —concluimos— puede ser beneficioso tanto para las personas como para la naturaleza.

This doctoral thesis investigates Māori experiences, expressions, and understandings of kaitiakitanga. Kaitiakitanga is understood as a philosophy connected to three realms, the metaphysical, physical, and human realms. Whether the practice of kaitiakitanga has morphed from its customary understanding situated within the metaphysical, physical, and human realms to a human centric practice is a key focus explored in this study. Kaitiakitanga is considered an environmental ethic and concerns Māori responsibilities and obligations regarding land, water, wāhi tapu, and taonga. Kaitiakitanga is often defined to justify the Māori worldview regarding the environment, resource management, and sustainability. There is a solid and growing base of literature concerning Kaitiakitanga as an environment, sustainability, and productivity ethic, which is derived primarily from hapū, iwi, Waitangi Tribunals, and legal contexts. However, further research is needed regarding the human realm and human experiences, expressions, and understandings of kaitiakitanga and its practice. Kawharu (1998) argued in her seminal work on kaitiakitanga, that its implementation is as much about managing people as it is about managing resources and specifically noted that kaitiakitanga is not simply an environmental ethic but a socio-environmental ethic. The human realm is explored throughout this thesis to identify areas to grow and develop kaitiakitanga in ways that enable consistent, accurate, and clear use of this Māori body of knowledge. The study is underpinned by a Kaupapa Māori methodology. Application of Kaupapa Māori requires honouring and privileging Māori people and knowledge and this carried an obligation to apply Māori ways of knowing and being across all areas of this study. Kaupapa Māori principles provided signposts to organise ideas, views, and experiences in a way that carried cultural integrity. The principles also provided the base for organising and theming the information gathere

The objective of this research was to establish the pedagogical strategies in the process of transformation of solid waste with the fifth grade students of the Institución Educativa Distrital Normal Superior María Auxiliadora, by means of the different types, for the conservation of the environment. The design of the research is framed in a methodology with a qualitative approach of action-research type in the process of transformation of solid waste in the 36 participants, for scientific research, creativity and conservation of the environment, carrying out a workshop to strengthen environmental awareness, from the pedagogy. It is concluded that the implementation of cognitive, metacognitive, technological, socio-affective pedagogical strategies, and in particular the playfulness as a dynamizer for the transformation of solid waste identified in the school environment, allowed the acquisition of significant learning that led to the empowerment of environmental awareness for the care of the common home., El objetivo de esta investigación consistió en establecer las estrategias pedagógicas en el proceso de transformación de residuos sólidos con las estudiantes de quinto de la Institución Educativa Distrital Normal Superior María Auxiliadora, mediante los diversos tipos, para la conservación del medio ambiente. El diseño de la investigación se enmarca en una metodología con enfoque cualitativo de tipo investigación-acción en el proceso de transformación de residuos sólidos en las 36 participantes, para la investigación científica, creatividad y conservación del ambiente, realizando un taller para fortalecer conciencia ambiental, desde la pedagogía. Se concluye que la implementación de las estrategias pedagógicas cognitivas, metacognitivas, tecnológicas, socioafectivas y en particular la lúdica como dinamizadora para la transformación de los residuos sólidos identificados en el entorno escolar, permitió la adquisición de aprendizajes significativos que conllevaron al empoderamiento de la concientización ambiental para el cuidado de la casa común.

The main purpose of this hermeneutic philosophical essay is to present the possibilities and contributions of environmental otherness to the field of the foundations of environmental education. To this end, at first, the work starts from the definition of otherness taking as a reference the approaches of Edmund Husserl, Emmanuel Lévinas, Maurice Merleau-Ponty and Paul Ricoeur. In a second moment, it shows how different environmental othernesses can be understood and develops them from the concepts of natures, intersubjectivity, diversity, language, spirituality, ancestrality, inequality and exclusion and complete environment. In addition to defining the concept of environmental otherness, the study considers that this concept creates comprehensive, dialogical, existential, political, denunciation and belonging possibilities for thefoundations of environmental education that are expanded and recognized in these many environmental others., Este ensaio de cunho hermenêutico filosófico tem o propósito maior de apresentar, ao campo dos fundamentos da educação ambiental, possibilidades e contribuições de outridades ambientais. Para tanto, num primeiro momento,parte da definição de outridade tendo por referência noções de Edmund Husserl, Emmanuel Lévinas, Maurice Merleau-Ponty e Paul Ricoeur. Em segundo lugar, mostra como podem ser compreendidas as outridades ambientais e as desenvolve a partir dos conceitos de naturezas, intersubjetividade, diversidade, linguagem, espiritual, ancestral, desigualdade e exclusão, ambiente inteiro.Além de definir o conceito de outridade ambiental, o estudo considera que este conceito cria possibilidades compreensivas, dialógicas, denunciativas, existenciais, políticas e de pertencimentos para os fundamentos da educação ambiental que se alargam e se reconhecem nesses tantos outros ambientais., Este ensaio de cunho hermenêutico filosófico tem o propósito maior de apresentar, ao campo dos fundamentos da educação ambiental, possibilidades e contribuições de outridades ambientais. Para tanto, num primeiro momento, parte da definição de outridade tendo por referência noções de Edmund Husserl, Emmanuel Lévinas, Maurice Merleau-Ponty e Paul Ricoeur. Em segundo lugar, mostra como podem ser compreendidas as outridades ambientais e as desenvolve a partir dos conceitos de naturezas, intersubjetividade, diversidade, linguagem, espiritual, ancestral, desigualdade e exclusão, ambiente inteiro. Além de definir o conceito de outridade ambiental, o estudo considera que este conceito cria possibilidades compreensivas, dialógicas, denunciativas, existenciais, políticas e de pertencimentos para os fundamentos da educação ambiental que se alargam e se reconhecem nesses tantos outros ambientais.

This article examines the campaign "Operation Dolphin Bycatch" by the nonprofit organization Sea Shepherd France (SSF), through multimodal discourse analysis and interviews with SSF members. SSF criticizes non-selective fishing methods in the Bay of Biscay, using the dolphin as the campaign's flagship species. The organization is more radical in its ecological philosophy of biocentrism than its approaches. It ascribes anthropocentric profit values that neglect the dolphins' well-being to most local fishermen and the French State.