Search

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 film treatment can be found here: https://tinyurl.com/ClarityTreatment CLARITY interview transcriptions can be found here: https://tinyurl.com/ClarityTranscriptions

The text discusses Eija-Liisa Ahtila's video installation titled "Horizontal," which features a six-channel projected video of a spruce tree. The installation aims to challenge the perception of trees as passive objects and instead presents the spruce as a sensing body deeply connected to its environment. By experiencing the installation, viewers are encouraged to reconsider their relationship with the nonhuman world and develop a more affective and relational ethics. The text emphasizes the importance of alternative ways of perceiving and relating to the world in the face of climate crisis and calls for a posthuman business ethics that includes nonhuman entities and materialities. [Extracted from the article]

Falls are a major concern for people with Parkinson's disease (PwPD), but accurately assessing real-world fall risk beyond the clinic is challenging. Contemporary technologies could enable the capture of objective and high-resolution data to better inform fall risk through measurement of everyday factors (e.g., obstacles) that contribute to falls. Wearable inertial measurement units (IMUs) capture objective high-resolution walking/gait data in all environments but are limited by not providing absolute clarity on contextual information (i.e., obstacles) that could greatly influence how gait is interpreted. Video-based data could compliment IMU-based data for a comprehensive free-living fall risk assessment. The objective of this study was twofold. First, pilot work was conducted to propose a novel artificial intelligence (AI) algorithm for use with wearable video-based eye-tracking glasses to compliment IMU gait data in order to better inform free-living fall risk in PwPD. The suggested approach (based on a fine-tuned You Only Look Once version 8 (YOLOv8) object detection algorithm) can accurately detect and contextualize objects (mAP50 = 0.81) in the environment while also providing insights into where the PwPD is looking, which could better inform fall risk. Second, we investigated the perceptions of PwPD via a focus group discussion regarding the adoption of video technologies and AI during their everyday lives to better inform their own fall risk. This second aspect of the study is important as, traditionally, there may be clinical and patient apprehension due to ethical and privacy concerns on the use of wearable cameras to capture real-world video. Thematic content analysis was used to analyse transcripts and develop core themes and categories. Here, PwPD agreed on ergonomically designed wearable video-based glasses as an optimal mode of video data capture, ensuring discreteness and negating any public stigma on the use of research-style equipment. PwPD also emphasized the need for control in AI-assisted data processing to uphold privacy, which could overcome concerns with the adoption of video to better inform IMU-based gait and free-living fall risk. Contemporary technologies (wearable video glasses and AI) can provide a holistic approach to fall risk that PwPD recognise as helpful and safe to use. [ABSTRACT FROM AUTHOR]

Environmental pragmatism has faced numerous criticisms for relativism and crude instrumentalism as well as for sidestepping the fundamental concerns of environmental ethics. Recently, Andre Santos Campos and Sofia Guedes Vaz have proposed a new 'method' of environmental pragmatism, justificatory moral pluralism, with the aim of overcoming these criticisms. It is argued that this new approach is plagued by the traditional concerns. Instead, the pitfalls of pragmatism can be avoided by adopting the central insight of the classical pragmatists that values may be revised in light of experience in a process that resembles scientific inquiry. The resulting view may not be satisfying for those who expect pragmatism to live up to its periodic promise of immediate and concrete results. Nevertheless, pragmatism presents the environmental ethicist with a range of promising tasks. [ABSTRACT FROM AUTHOR]

This article provides and reflects on an original lesson plan for engaging high school, undergraduate, or graduate students in learning fundamental concepts of environmental ethics. Implementation of this lesson plan effectively promoted critical analysis, reflection, and communication of environmental ethics issues in a seminar for second-year undergraduate students focused on theoretical frameworks and research methods in the field of sustainability. After reading background information about environmental ethics, students worked in small groups to answer questions about ethical issues related to the Dakota Access Pipeline in the midwestern United States. To further apply knowledge about ethics, students independently investigated a second environmental issue of their choosing, using news reports and scholarly publications to identify key ethical questions and interested parties affected by them, then wrote a position paper about how well principles of environmental ethics were upheld in their chosen scenario and how the application of ethics could be improved. In their work, students demonstrated adequate to exceptional ability to communicate knowledge of and apply relevant ethical principles, although the scope and depth of knowledge demonstrated varied. [ABSTRACT FROM AUTHOR]

What competencies are essential for a 21st-century executive? Are we sufficiently preparing our leadership for the relentless challenges and perpetual transformations characteristic of the digital and globalized epoch? (Levy, 2007). Business schools are progressively shifting their focus towards leadership and personal development, recognizing the paramount importance of these proficiencies. However, does this emphasis prove adequate? Undoubtedly, the exigencies posed by the contemporary era are subjecting the managerial skill set to scrutiny, not merely due to the intricate orchestration of personnel (Pérez, 2018), who increasingly articulate a demand for personal gratification in their professional pursuits, but also considering the rapidity of metamorphoses (Tapscott, 1995), and the imperative to make decisions concomitant with such promptness. The ultimate inquiry is whether current leaders possess the ethical fortitude to adapt to these disruptive changes (Echevarría, 2008), or if we are indeed confronting an insurmountable utopia, thrust into a new era dictated by artificial intelligence, where pragmatic logic eclipses matter of the heart. [ABSTRACT FROM AUTHOR]

The debate on Buddhist eco-ethics emerged in the late 20th century and continues to the present day, which fosters the intersection of Buddhist eco-ethics with environmental ethics. However, the current understanding of Buddhist eco-ethics still falls short of a holistic concept. To fill the gap, this paper argues that different macro perspectives should be considered in the process of developing a concept of holistic Buddhist eco-ethics. For this, we firstly attempt to clarify the dispute over the feasibility of Buddhist eco-ethics from the internal, external, and Buddhists' perspectives. Then, we address the dispute concerning the classification of Buddhist eco-ethics, proposing a typology that accommodates different perspectives. Finally, two methods are suggested to mediate the dispute over Buddhist eco-ethics and justify its holistic concept, that is, regarding Buddhist eco-ethics as a form of virtue ethics and as a product of "engaged Buddhism." Here, it is also emphasized to include Buddhists' perspectives when mediating the dispute. Accordingly, we put forward a holistic concept for Buddhist eco-ethics that incorporates three main macro perspectives: ecological ethics in Buddhism, Buddhism in ecological ethics, and Buddhists' environmental activities. It is hoped that the wisdom of Buddhist eco-ethics can help us forge a path towards a more harmonious and sustainable world in the near future. [ABSTRACT FROM AUTHOR]

Based on eco-translatology, this paper explores how to effectively preserve the ecological balance of classical Chinese poetry during the English translation process. Classical Chinese poetry, as a vital component of Chinese culture, reflects Chinese ecological concepts and the spirit of unity between man and nature. Rooted in Chinese philosophy, ecotranslatology resonates with ecological wisdom embedded in poems, sharing core similarities. However, past studies have often focused on literary and cultural transmission while neglect the ecological wisdom and poets' perceptions of natural environments and ecological balance embedded in classical poetry. Therefore, from the ecological perspective, this study employs the core translation method of eco-translatology--three-dimensional transformation (linguistic, cultural and communicative dimensions), to analyze whether translators effectively convey elements such as unity between man and nature, natural philosophy, and ecological ethics. It aims to help readers understand the ecological thoughts of ancient poets and to focus on preserving the ecological balance of poetry during translation, thereby conveying its unique ecological values in another context. This paper calls for researchers to pay more attention to the inheritance and preservation of ecological wisdom when translating classical poetry and thus promotes the dissemination and sharing of ecological values in cross-cultural exchanges. [ABSTRACT FROM AUTHOR]

In Europe, there is increasing recognition of the ethical challenges associated with designing and developing Artificial Intelligence (AI) and Machine Learning (ML) systems, especially concerning their potential impact on fundamental rights. As a result, ethics frameworks and guidelines have been issued by stakeholders in both the private and public sectors. At the same time, fostering innovation in the field is also crucial. The implementation of the European Union (EU) sustainability goals is one area where AI/ML is expected to make a significant contribution, but there are important considerations to address. The expanding reliance on data storage and the subsequent increase in electricity consumption due to advancements in AI/ML have significant implications for greenhouse gas emissions. This paper examines the regulatory landscape for environmental sustainability using an institutional analysis contrasting the ethical frameworks and current normative standards applicable within the EU. The purpose is to identify a realistic and practical interpretation that prioritizes the development and implementation of AI/ML in a way that facilitates a smooth transition towards the sustainable usage of digital and automated technologies. [ABSTRACT FROM AUTHOR]

Environmental ethics highlights the values and principles involved in combating environmental problems such as pollution, species and habitat loss, and climate change. The main objective of this study is to provide an overview of environmental ethics-related academic studies to highlight the main aspects and future research trends. This study is based on various studies from the national and international specialized literature. The methodology used consists of a quantitative research through a bibliometric analysis as well as the analysis of several indicators relevant to the study. The sample analyzed consists of 981 academic articles published between 1975-2023. The results indicate a clear direction toward the expansion of the research field, especially among researchers from the economic and ecological fields.

This study critically examines the concept of eco-spirituality, exploring its intersection with spirituality and environmental concerns and its profound implications for contemporary society. The objective of this study is to systematically analyze the expanding literature on eco-spirituality and environmental behavior, highlighting key influencers, seminal works, and emerging trends to provide a comprehensive overview and suggest future research directions. The study, based on a compilation of 138 studies, illuminates the significant impact of eco-spirituality in promoting the shift towards environmental sustainability. An in-depth examination of academic literature uncovers key patterns in the realm of eco-spirituality research. Despite emerging in the early 1990s, scholarly attention remained limited until the 21st century, witnessing a significant surge post-2019, indicating growing recognition within academia. Publications predominantly originated from the United States, the United Kingdom, Canada, India, and Switzerland, reflecting global interest and engagement across diverse cultural landscapes. Key journals, including Religions, emerged as prominent platforms, in highlighting the interdisciplinary nature of eco-spirituality research. The study underscores the interdisciplinary nature of eco-spirituality, transcending disciplinary boundaries to incorporate insights from environmental studies, theology, psychology, sociology, anthropology, and philosophy. The synthesis of 138 studies illustrates the crucial contribution of eco-spirituality towards enhancing environmental sustainability, showcasing prominent patterns in academic focus and international dissemination of findings. Scholarly attention to eco-spirituality surged post-2019, resulting in 74 published articles, with 2021 marking the peak at 15 articles and the United States contributing 38 publications. This study highlights the interdisciplinary character of eco-spirituality studies and its capacity to connect theoretical understandings with real-world implementations, advocating for inclusive methodologies and encouraging exploration beyond the confines of academia. This study contributes to meaningful societal change through environmental education, community engagement, and policy development. While acknowledging limitations such as database constraints and language bias, the study offers a nuanced understanding of the multifaceted impacts of eco-spirituality on individuals and communities. It encourages additional investigation into the interconnectedness of spirituality, environmental ethics, and sustainable development. Furthermore, it highlights the importance of eco-spirituality in fostering environmental awareness and promoting sustainable practices. The study's novelty lies in its revelation of how eco-spirituality plays a transformative role in advancing environmental sustainability and connecting diverse perspectives from different fields to real-world implementations. By synthesizing existing evidence and highlighting avenues for future research, it contributes to ongoing discussions on the role of spirituality in shaping human interactions with the natural world, ultimately empowering individuals and communities to enact meaningful change and promote a more harmonious relationship with the planet. [ABSTRACT FROM AUTHOR]

Installation of advertisements and campaign props on trees in West Aceh Regency has begun because the 2024 election campaign. It is suspected to be done because the wider community can easily see them and not require expensive promotional costs. West Aceh Regency Qanun has regulated the provisions prohibiting the installation of symbols, flags, banners, and other attributes in certain places. This study aims to find out and explain the suitability of West Aceh Regency Qanun Number 3 of 2021 with the concept of environmental ethics, find out the basis for exceptions to the installation of advertisements and campaign props on trees can be done with the permission of the Regent and find out how law enforcement against violations of the use of trees as a place to install advertisements and campaign props in West Aceh Regency. This study is an empirical juridical study with a prescriptive method that uses library research as secondary data and field study conducted to obtain primary data through interviews and FGDs with informants. The results show that Article 15, paragraphs (1) and (2) of West Aceh Qanun Number 3 of 2021 still need to follow environmental ethics. Hence, it creates a biased interpretation of whether or not the installation of advertisements and campaign props on tree media certainly impacts the emergence of inconsistencies.

City street trees are prominent features of urban green infrastructure and can be useful for climate change adaptation. However, street trees may face particularly challenging conditions in urban environments. Challenges include limited soil and space for growth surrounded by sealed surfaces, construction that damages roots, poor pruning and management, and direct vandalism. All of these challenges may reduce the capacity of street trees to provide socialenvironmental benefits, such as attractive landscapes, shading and cooling. Thus, street trees need specific care and resources in urban environments. In this perspective article, we call for a conversation on how to improve the conditions for city street trees. While research has broadly investigated street tree mortality and vulnerabilities, the social perspective may be missing, one that also involves the actions and care by human inhabitants. Here we share perspectives on current management options and discuss from a social-ecological perspective how these can be extended to involve urban residents. [ABSTRACT FROM AUTHOR]

The aim of this article is to determine why the prototypical form of high/epic fantasy cannot effectively address the present environmental, social and political problems gathered under the umbrella term of the Anthropocene. Drawing on Marek Oziewicz’s concept of planetarianist fantasy and scholarship on the Anthropocene, as well as on examples of selected fantasy series (J.R.R. Tolkien’s The Lord of the Rings, Stephen R. Donaldson’s The Chronicles of Thomas Covenant, Guy Gavriel Kay’s The Fionavar Tapestry, and Robert Jordan’s The Wheel of Time), this article investigates the sub-genre’s most persistent components and juxtaposes them against issues related to ethnicity, species interconnectedness, non-human agency, sustained urban development and urban ethics which are raised by Anthropocene debates. This analysis will illustrate why the form of high/epic fantasy requires reconfiguration so that it can continue to evolve together with the needs of contemporary readers. [ABSTRACT FROM AUTHOR]

Climate change effects are a warning of the planetary crises threatening our collective future. This is a topic largely considered in the context of the environmental crisis, but we are now aware that climate change represents an increasingly alarming threat also in terms of the conservation of cultural heritage sites. Cultural heritage preservation should aim to an active environmental and societal strategy built on a renewed ethics of responsibility on long-term effects. This work provides a review of the current state of the art on the damage functions used for assessing the impacts of climate change on stone heritage surfaces. Within this framework, it introduces new concepts such as (i) the Loss of Details (LoD), in terms of the readability reduction of decorative elements and, subsequently, (ii) the Future Cultural Value (FCV), as the capacity of a cultural heritage to transmit its cultural message in its future appearance. The valorization of the historical legacy is a win–win solution to fix new planning tools and to achieve multiple goals oriented to a sustainable development for future generations. From this point of view, plaster cast galleries and museums play a crucial role in preserving cultural identity since they report a careful documentation of the original artifacts and monuments over the time. [ABSTRACT FROM AUTHOR]

This article delves into the dynamic landscape of contemporary ecological discourse, focusing on the intersection between anthropos and the environment--a complex interplay shaping their relationship. Within this context, non-places emerge as seemingly unnoticeable spaces, deserving comprehensive investigation in the evolving ecological rhetoric. Non-places, often overlooked in conventional analyses, play a profound role in shaping our interconnected existence with the environment. In response to this imperative, the present study endeavors to delve into the intricate layers of these non-places, employing the conceptual lens provided by Timothy Morton's hyperobject and ecological thought theories. By adopting Morton's theoretical framework, the investigation seeks to unravel the multifaceted dimensions of non-places, shedding light on their profound implications for the ongoing evolution of ecological consciousness. It advocates for a comprehensive and responsible perspective that transcends the boundaries of conventional approaches. In this way, the contents that delineate the complex field of ecology can be reduced to simpler meanings, which, although not organically leading to more optimistic perspectives, can however, revitalize and guide the spectrum of contemporary ecological discourse toward real possibilities for achieving sustainability goals and a genuine connection to what paradoxically has always been closest to us--namely, the biotic community and its constituent elements. [ABSTRACT FROM AUTHOR]

In recent decades, it has often been argued by environmental ethicists that human beings and the natural world ought to be considered as equals in some basic sense. The aim of this paper is to make sense of this view by examining what role, if any, the idea of equality ought to play in environmental ethics. Specifically, we have two aims: the first aim is to identify those environmental claims that are distinctively egalitarian. The second aim is to show these claims do not rest on a principled and convincing justification. Our main contention is therefore that equality has no place in environmental ethics. There are other promising ways to argue that our relationship with the natural environment must be fundamentally revised. By bringing clarity to this debate and dispelling the possibility of equality-based arguments, we hope to contribute to this endeavor. [ABSTRACT FROM AUTHOR]

Biocentric egalitarianism is the view that all living things share an equal fundamental moral status qua living things. In light of the well-known problems with past philosophical attempts to argue for this position, this paper proposes a way biocentric egalitarian claims might be understood and possibly vindicated. Relying on frameworks developed in recent discussions of the "basis of equality" in human-centered ethics, the paper argues that thinking of egalitarian claims as justified by (rather than as justifying) social ideals provides the best way of understanding the basis of biocentric egalitarian claims in environmental ethics. The paper first reviews arguments for biocentric egalitarianism and their central flaws and proceeds to survey different models for justifying egalitarian claims among humans. The paper argues the Social Ideal approach to justification is the one most likely to be helpful to biocentric egalitarians. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "Mobilizing Hope" by Darrel Moellendorf is presented. It highlights that while Moellendorf's focus on global poverty and its central role in climate ethics is significant, his treatment of the Arcadian ideal and nonanthropocentric values raises concerns. It argues that Moellendorf's dismissal of the Arcadian ideal and his analogizing of nonanthropocentric ethics to art's value overlook nuanced ethical considerations.

Hybridization by introgression ("hybridization") is a complex topic in conservation. Many conservation decision‐makers are concerned about hybridization by introgression because it may threaten species persistence or local phenotypes, among other potential long‐term problems. While attitudes have changed towards hybridization as a conservation threat, there are still concerns about hybridization as a problem, particularly if the hybridization was anthropogenically mediated. I propose that these concerns are overblown and that it is misguided to focus on whether hybridization is unintentionally human‐mediated. I argue that practitioners should still consider the effects of hybridization on conservation, but the reasons should concern the long‐term environmental consequences, such as ecological function and social and cultural that hybridization has, rather than whether humans "caused" the hybrid. I propose a series of steps to think differently about these cases. [ABSTRACT FROM AUTHOR]

The ecological crisis is a sign of the times, demanding adequate understanding, appropriate interpretation, and pastoral action in light of the Christian faith. Scholarly discourse on the ecological crisis continues to inspire partnership and collaborative actions in Africa. Sometimes, these efforts have yielded significant results, though amid uncharted territories. Scholars appeal for humans to embrace a mutually enhancing relationship with creation to build a common home for all creatures. A suitable and sustainable ecological vision that supports a communitarian approach to resolving the ecological crisis is Thomas Berry's cosmology. Berry's cosmological vision reclaims a creation theology that fosters a mutual relationship between humans and other creatures. Humans are beings in communion and beings in relationships created by God and thus from a common origin and moving toward a common destiny. This cosmological presupposition of Berry aligns with the ecological vision of Pope Francis in his encyclical Laudato Si'. The Pope calls humanity to a new cosmic relationship that would foster interdependency of the ecosystem and respect the intrinsic value of every creature. Given the unprecedented ecological challenges, humans have a unique role as intelligent beings toward other creatures, for future generations and the common good of the earth. This human responsibility toward the earth can be realized through an ecological ethics that fosters interdependence, interconnection, and mutuality in the human–earth relationship. Berry's insights and Catholic ecological teachings merit consideration for African Catholicism. [ABSTRACT FROM AUTHOR]

This document is a summary of a PhD thesis by Rutger Lazou titled "What is Owed to the Losers of the Energy Transition? The Case of Fossil Fuel Reserve Owners." The thesis explores the question of compensating those who suffer losses during the transition to low-carbon economies. Lazou analyzes theories on just transitions, focusing on legitimate expectations. The thesis applies this analysis to fossil fuel reserve owners and discusses possible justifications for transitional measures. Lazou argues that states should compensate fossil fuel companies for harm caused by false expectations, but only for reliance costs and not opportunity costs. The thesis emphasizes the importance of a clear normative framework for a just transition. The author also conducted research on the just energy transition in Austria and Belgium and published a book titled "The Future of Cats." [Extracted from the article]

Today, the use of renewable energy is the most important option in the field of environmental protection, and activists in the field of environmental ethics emphasize it. In this study, the evaluation of the role of renewable energy consumption and business policy in environmental protection with emphasis on creative accounting in companies admitted to the Tehran Stock Exchange has been investigated. The research conducted, in terms of the type of quantitative data, in terms of the objective of the type of applied research, and in terms of the way of implementation regarding the hypotheses, is placed in the descriptive-correlation research group. The target society is the companies admitted to the Tehran Stock Exchange, 166 companies have been selected as a sample using the screening method. Data was collected using Tadbir Pardaz and Rahevard Novin software, Kodal system and annual financial statements of companies and analyzed using Eviews software. To test the research data using methods such as Lemer's F test and Haussman test to determine the pooling or pooling as well as the fixed or random effects of the data, White's test to check the homogeneity of the model, Durbin Watson's test to analyze the correlation of variables with In the previous courses, the VIF (Variance Inflation Factor) test was used to check the reliability of the coefficient of determination, the Dickey-Fuller and unit root tests were used to analyze the mean values of the variables, as well as the Jarek-Bera test to check the normality of the data. Based on the obtained results, the effect of creative accounting as a mediating variable in an interactive relationship with independent variables (renewable energy consumption, commercial policy, commercial competition and environmental uncertainty) on the dependent variable (environmental destruction) is positive and significant. The research findings show that the studied companies use the variable of creative accounting as a factor for not disclosing ecological effects (environmental destruction). [ABSTRACT FROM AUTHOR]

Copyright of Economy & Market Communication Review / Casopis za Ekonomiju i Trzisne Komunikacije is the property of Pan-European University Apeiron and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Corporeality of human beings should be taken seriously and be included in their self-understanding as the 'nature we are ourselves'. Such an ecophenomenological account has important normative implications. Firstly, I argue that the instrumental value of nature can be particularly well justified based on an ecophenomenological approach. Secondly, sentience is inseparable from corporeality. Therefore, insofar as it is a concern of the ecophenomenological approach to take corporeality and its implications seriously, sentient beings deserve direct moral consideration. Thirdly, it can strengthen the so-far underestimated category of eudaimonic values of nature, which can be best developed through an ecophenomenological reconstruction. Taken together, ecophenomenology is vital for environmental ethics and helps us to leave behind its widespread 'centrism'. Ecophenomenology should therefore, both methodically and philosophically, be included in the discussion of environmental ethical problems. [ABSTRACT FROM AUTHOR]

Addressing complex social-ecological issues requires all relevant sources of knowledge and data, especially those held by communities who remain close to the land. Centuries of oppression, extractive research practices, and misrepresentation have hindered balanced knowledge exchange with Indigenous communities and inhibited innovation and problem-solving capacity in all scientific fields. A recent shift in the research landscape reflects a growing interest in engaging across diverse communities and ways of knowing. Scientific discussions increasingly highlight the inherent value of Indigenous environmental ethics frameworks and processes as the original roadmaps for sustainable development planning, including their potential in addressing the climate crisis and related social and environmental concerns. Momentum in this shift is also propelled by an increasing body of research evidencing the role of Indigenous land stewardship for maintaining ecological health and biodiversity. However, a key challenge straining this movement lies rooted in colonial residue and ongoing actions that suppress and co-opt Indigenous knowledge systems. Scientists working with incomplete datasets privilege a handful of narratives, conceptual understandings, languages, and historical contexts, while failing to engage thousands of collective bodies of intergenerational, place-based knowledge systems. The current dominant colonial paradigm in scientific research risks continued harmful impacts to Indigenous communities that sustain diverse knowledge systems. Here, we outline how ethical standards in researcher practice can be raised in order to reconcile colonial legacies and ongoing settler colonial practices. We synthesize across Indigenous and community-based research protocols and frameworks, transferring knowledge across disciplines, and ground truthing methods and processes in our own practice, to present a relational science working model for supporting Indigenous rights and reconciliation in research. We maintain that core Indigenous values of integrity, respect, humility, and reciprocity should shape researcher responsibilities and methods applied in order to raise ethical standards and long-term relational accountability regarding Indigenous lands, rights, communities, and our shared futures. [ABSTRACT FROM AUTHOR]

The development of research ethics in the college environment raises specific concerns given the particularities of this environment. This study focuses on three priority issues for the college research ethics community: 1) the question of resources for ethics review by college network research ethics boards; 2) the review of multi-jurisdictional research projects; and 3) the review of student course-based research activities. In order to sound out this community on its concrete realities with regard to these issues, we carried out a mixed real time Delphi study using the Surveylet platform, during which we engaged 31 panelists in dialogue over a total period of five weeks. This article presents the results of our statistical and thematic analysis of the responses obtained, the main consensuses and dissensus identified on the three issues, as well as possible solutions to overcome these issues inspired by the panelists’ proposals. [ABSTRACT FROM AUTHOR]

Hierarchical views of the world such as the great chain of being have come under sustained critique in recent decades, and rightly so. They have justified not only the domination of non-human creatures but also the devaluation (via animalization/racialization) of many humans. The rejection of hierarchy and the great chain of being, however, does not require the rejection of the Christian Platonic theological vision upon which hierarchy is often based. In this paper, I argue that Christian Platonic theology has always been in tension with the great chain of being and is better suited to a non-hierarchical view of creaturely value. I then develop the ethical implications of this view in dialogue with both environmental and animal ethics and anti-racist and decolonial scholarship. [ABSTRACT FROM AUTHOR]

Art or at least what is called "eco art" or "environmental art" knows numerous ways in which to respond to environmental issues and become ecological. This article is not an analysis of art history, which would map the various tendencies or themes within eco art, but a philosophical study attempting to describe the most profound sense in which art literally is nature: according to French phenomenologist Henri Maldiney, art is a "flash of being" (éclair de l'être) or, more precisely, a flash or glimpse of sensually experienced nature. The article attempts to clarify this thesis thoroughly and then briefly traces the link between eco art and eco-phenomenology, a branch of environmental ethics. [ABSTRACT FROM AUTHOR]

Introduction: The Covid-19 pandemic greatly affected various aspects of life. To prevent and control its spread, people are morally and legally obliged to wear face facemasks. The use of facemasks brings many waste problems. However, the Indonesian policy on facemask waste management does not regard the massive environmental consequences, as the amount of domestic facemask waste reaches hundreds of tons daily with limited management capacity application. Hence, this study aims to assess current issues and policies on facemask waste from the perspective of environmental ethics. Methods: This research used the juridical-normative method, where legal rules and principles were processed to address current issues, supported by literature sources. This research employed qualitative approach to collect and analyze data. Results: Results showed that there was a legal void which caused terrible facemask waste management in Indonesia. There was confusion in categorizing facemask waste, whether it is domestic or infectious waste, causing hazards in its management. From a deep ecology perspective, the applied facemask waste management was only beneficial for humans while completely neglecting biotic and abiotic components. To overcome this, several suggestions were: 1) categorizing domestic disposable facemask waste as hazardous waste, 2) applying sanctions for the violation of norms and tight social control on first-level management of facemask waste, and 3) using reusable facemask. Conclusion: The obligation of wearing facemasks that were protective for humans during the Covid-19 pandemic must be followed with policies regulating facemask waste management that consider the environment and its biotic and abiotic components. [ABSTRACT FROM AUTHOR]

The paper presents the main trends of the Romanian honey market, in the period 2018-2022. In order to better highlight the evolution of this market, it was necessary to analyze specific indicators such as: total production of honey and the number of bee families both nationally and regionally; the price for honey at national level; consumption of honey per capita - average annual; quantitative exports and imports of honey from Romania. Complementary to the economic part, due to the fact that the honey bees are not only honey producers, but also vital natural pollinators, the paper also mentions and analyzes aspects related to the ethics of the beekeeping environment in Romania and EU, especially the use of neonicotinoids, in the context of global transformations. [ABSTRACT FROM AUTHOR]

In recent years, the number of Chinese Christian organizations in Europe has grown considerably compared to other overseas Chinese community organizations. They can mobilize transnational networks and resources to expand religious space in host societies and form a highly visible social force. Although the rise of early Christianity in the Western world has been considered an outcome of inherent religious strength, especially in terms of its central doctrines and religious ethics, this article suggests that in the diasporic Chinese world where Christianity constitutes a non-indigenous religious tradition, social relatedness based on native place, family, and kinship ties provides a more useful context for understanding its dynamic expansion and cross-regional transmission. Drawing on anthropological fieldwork conducted in Europe among overseas Chinese Christian traders and entrepreneurs, this research seeks an alternative framework for understanding the religious-cultural dynamics of Chinese Christianity in the context of transnational migration. [ABSTRACT FROM AUTHOR]

Copyright of Ciencia y Sociedad is the property of Ciencia y Sociedad and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anadolu University Journal of Education Faculty (AUJEF) is the property of Anadolu Universitesi Egitim Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Ecologiae et Bioethicae is the property of Uniwerystet Kardynala Stefana Wyznskiege w Warzawie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Farol - Revista de Estudos Organizacionais e Sociedade is the property of Farol - Revista de Estudos Organizacionais e Sociedade and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper I consider various shifts in my research and understanding stimulated by seeking how to combat social ecological crises connected to modern economies. The discussion and critical reflections are structured around five papers that were submitted to Environmental Values in an open call to address my work. A common aspect is the move away from neoclassical environmental economics, and its reductionist monetary valuation, to a more realist theory and multiple methods. This relates to my work on environmental ethics, plural values, stated preference validity and deliberative monetary valuation. Expanding beyond the narrow confines of mainstream orthodoxy has involved exploring a range of other disciplines (e.g. applied philosophy, social psychology, human geography, political science, social anthropology, history of thought and philosophy of science) and learning from this literature to rethink economics and develop social ecological economics. A broad range of subjects are covered here, including: personal responsibility, social practice, psychology of the individual, participatory processes, value (intrinsic, instrumental and relational), Nature–society relationships and interdependencies, critical realism and the conduct of unifying interdisciplinary science. I end with a series of comments concerning the failings of orthodox economics and the conduct of scientific research for social ecological transformation. [ABSTRACT FROM AUTHOR]

Scholars have critiqued mainstream economic approaches to environmental valuation for decades. These critiques have intensified with the increased prominence of environmental valuation in decision-making. This paper has three goals. First, we summarise prominent critiques of monetary valuation, drawing mostly on the work of Clive Spash, who worked extensively on cost–benefit analysis early in his career and then became one of monetary valuation's most thorough and ardent critics. Second, we, as a group of scholars who study relational values, describe how relational values research engages with and addresses many of the critiques of monetary valuation. Third, we offer suggestions for relational values research that continues and deepens its ability to respond to critiques of monetary valuation and contributes to transformative change towards sustainability. [ABSTRACT FROM AUTHOR]

Anthropogenic climate change, with co-factors, threatens civilization, and thus human health. I first show that climate change is an important element of a system of hazards called “Limits to Growth”. I then argue that the interaction of climate change and other Limits to Growth elements risks civilization “failure” and possibly its “collapse”. Either consequence, were one to occur, entails profound risks to global population health, yet appreciation of this is still largely outside the health literature. I then discuss these relationships (including with civilization's destiny) with bioethical schools. The oldest of these (also called medical ethics) is strongly related to health and medicine, but in a later (1970) formulation the prefix “bio” is broader than human biology, though this school also has roots in human health. Van Rensselaer Potter, widely recognized as the founder of this school, subtitled it “the science of survival”. This subtitle seems to acknowledge an at least implicit risk to civilization. I also briefly discuss environmental ethics. By calling for greater discussion of the risk of civilization failure (or its collapse) this paper makes an important and original contribution to bioethics, however conceptualized. The major scholarly contribution of this paper is its call for the human health literature to refresh its consideration of Limits to Growth, to reconsider aspects that have become marginalized in the health literature, and for health workers to deepen their engagement with related literatures, especially of human ecology. We must contemplate the unthinkable if we are to help avert it.

Copyright of Anuario Turismo y Sociedad is the property of Universidad Externado de Colombia, Facultad de Empresas Turísticas y Hoteleras and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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.

Abstract This paper examines the ethical issues of water environment in the context of river management in practical engineering and technological applications. In particular, three important issues are discussed in this paper referring to two actual engineering cases in ancient and modern China, that is, the construction of ancient Dujiangyan irrigation project in Sichuan, China, and the modern practice of integrated operation of flood control and pollution prevention in Huai River Basin. The three issues include how to consider the trade‐offs between flood control and irrigation, how to balance flood control and contamination prevention related to sudden water pollution incident, and how to ensure the protection of water environments and ecology in rivers under the grand challenges of natural environmental changes and high‐intensity human activities. Finally, this paper concludes by emphasizing the future development of water environmental ethics and its interdisciplinary integration with modern science & technology in smart river management in China.

Recent cross-fertilisation among the fields of critical legal geography, political ecology and environmental ethics has created opportunities to examine new legal designations for more-than-human entities such as rivers. In particular, theorisations of how more-than-human assemblages ontologically co-constitute the law challenge interpretations of legal structures as purely human creations and encourage scholars to examine manifestations of non-anthropocentrism, which is defined here as an ethical position that elevates non-humans’ moral standing to that of humans. This article adopts an historical case study approach to examine an environmental conflict that occurred in the 1970s involving non-anthropocentrism and Montana water law. Specifically, this article draws from critical legal geography’s understanding of the law and the environment as being co-constituted to argue that both elements of a non-anthropocentric environmental ethic and the influence of Yellowstone River as a more-than-human entity shaped Montana Fish and Game’s position during the Yellowstone River Basin water reservation process. This article further argues that the combination of these influences affected legal interpretation of the 1973 Montana Water Use Act’s 'minimum stream flow' text and helped reconstitute the Act to include non-anthropocentric elements.

Second-generation practice theoretical research on sustainable consumption has largely overlooked the role of environmental ethics. This is likely due to associations of “ethics” with culture and symbolic understandings of consumption. This article investigates how some environmentally aware and engaged consumers actively try to cultivate ethical and sustainable practices in order to develop ways of living more sustainably. By combining a practice theoretical framework with Michel Foucault’s work on ethical self-cultivation, I combine the ethical – understood as emerging in specific places and time as part of cultural formations – with processes of embodiment and ethical reflexivity to understand how environmental ethical reflexivity can play a role in the sustainable change of practices. The article argues that changing consumption practices based on changed environmental ethics requires an ongoing reflexive and bodily process of training the bodymind to embody skills and mold sensory, affective, and perceptual dispositions. This is a processual change requiring time and effort, in which research participants nevertheless experience meaning and hope as they are able to create sustainable change in their own lives and, over time and to some degree, live up to their ethical ideals. The analysis is based on ethnographic fieldwork conducted in two locations using audio-visual methods in participant observation and interviews with research participants who are actively engaged in changing their everyday practices.