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Perspectives in conservation are based on a variety of value systems. Such differences in how people value nature and its components lead to different evaluations of the morality of conservation goals and approaches, and often underlie disagreements in the formulation and implementation of environmental management policies. Specifically, whether a conservation action (e.g. killing feral cats to reduce predation on bird species threatened with extinction) is viewed as appropriate or not can vary among people with different value systems. Here, we present a conceptual, mathematical framework intended as a tool to systematically explore and clarify core value statements in conservation approaches. Its purpose is to highlight how fundamental differences between these value systems can lead to different prioritizations of available management options and offer a common ground for discourse. The proposed equations decompose the question underlying many controversies around management decisions in conservation: what or who is valued, how, and to what extent? We compare how management decisions would likely be viewed under three idealised value systems: ecocentric conservation, which aims to preserve biodiversity; new conservation, which considers that biodiversity can only be preserved if it benefits humans; and sentien-NeoBiota 72: 45-80 (2022) tist conservation, which aims at minimising suffering for sentient beings. We illustrate the utility of the framework by applying it to case studies involving invasive alien species, rewilding, and trophy hunting. By making value systems and their consequences in practice explicit, the framework facilitates debates on contested conservation issues, and complements philosophical discursive approaches about moral reasoning. We believe dissecting the core value statements on which conservation decisions are based will provide an additional tool to understand and address conservation conflicts. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Social Sciences / Roczniki Nauk Społecznych is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II 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 Colloquia Humanistica is the property of Polish Academy of Sciences, Institute of Slavic Studies 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 Thélème is the property of Universidad Complutense de Madrid 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 Revista Catalana de Dret Ambiental is the property of Universitat Rovira I Virgili 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.)

Bio-art epitomizes a coalescence of art and sciences. It is an emerging contemporary artistic practice that uses a wide range of traditional artistic media interwoven with new artistic media that are biological in nature. This includes molecules, genes, cells, tissues, organs, living organisms, ecological niches, landscapes and ecosystems. In addition, bio-art expands into conceptual art using biological processes such as growth, cell division, photosynthesis and concepts of the origin of life and evolution, explaining them as new artistic media. In this time of global challenges, bio-art communicates thoughts and feelings that involve relationships between the artist, science, public and the biological organism or biological concept. This article reviews the major challenges and driving forces that contributed to emerging biology-centered art and design. [ABSTRACT FROM AUTHOR]

Almost thirty years after its initial use in the Brundtland Report, the concept of “sustainability” has become ubiquitous within business, with virtually every company division across a broad range of industries developing “sustainable” models and practices. While the original Brundtland idea of sustainable development has the potential to do much good in guiding business practice, this potential is being undermined by the systematic misuse, misunderstanding, and flawed application of the concept in many business settings. Under the guise of sustainability, business is being asked to do both less than and more than what should be required by a commitment to sustainable development. As a result, serious ethical and practical questions go unanswered, questions that must be addressed before sustainability can become a meaningful business strategy. This address situates sustainable business within its original context of sustainable development and argues against attempts to convert sustainability either into a narrow concept of risk management or into a broad concept of social responsibility. It then lays out a sustainability research agenda that helps us understand how to create businesses that can meet present and future needs without jeopardizing future generations via the destruction of the biosphere. [ABSTRACT FROM PUBLISHER]

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.)

If ecological systems are functionally organised, they can possess functions or malfunctions. Natural function would provide justification for conservationists to act for the protection of current ecological arrangements and control the presence of populations that create ecosystem malfunctions. Invasive species are often thought to be malfunctional for ecosystems, so functional arrangement would provide an objective reason for their control. Unfortunately for this prospect, I argue no theory of function, which can support such normative conclusions, can be applied to large scale ecosystems. Instead ecological systems have causal structure, with small clusters of populations achieving functional arrangement. This, however, does not leave us without reason to control invasive species. We can look at the causal arrangement of ecological systems for populations that support ecological features that we should preserve. Populations that play a causal role in reducing biodiversity should be controlled, because biodiversity is a good all prudent agents should want to preserve. [ABSTRACT FROM AUTHOR]

This article focuses on the ecological issues raised in Véronique Tadjo's En compagnie des hommes (2017), a novel on the deadliest outbreak of Ebola in Guinea, Liberia and Sierra Leone from 2014 to 2016. It examines how Tadjo uses non-human narrators (a Baobab, a Bat, and the Ebola virus) to bear witness to an ancestral environmental ethos, to denounce humans' environmentally violent practices, and to underscore the need to challenge and decenter humans' dangerous anthropocentric position. It also studies how Tadjo uses human narrators to document the disruptions caused by the Ebola virus in their relationship with nature, specifically the disruption in burial rites and the role of guérisseurs (traditional healers). In this article, I argue that En compagnie des hommes is not only a memorial to nature and to humans' interrelationship with the natural world, it also advocates for the repair of that relationship and for acting ethically and respectfully toward nature and non-humans. [ABSTRACT FROM AUTHOR]

Fatou Diome's writing constantly enriches and renews Francophone African literary production, especially in the realms of characterization, intertextuality, and transnationalism. Indeed, her work delineates the body and space in ways that expand the limits of this literary field further, thus making it more inclusive of our most intimate objects as characters along with non-African intertextual references. Her novel Kétala produces a creative form of narration that brings multiple voices and existential sensibilities in an effort to challenge any homogeneous conceptions and representations of identity, whether human or textual. This paper examines Diome's enriching renewal of literary creativity through biocentrism as magic realism and through a hybrid transculturation that transcends continental borders. It argues that Diome carries out this innovative renewal by constructing a fantastic process of memorialization built around Kétala 's main female protagonist, Mémoria, and her lifelike experiences in national and transnational spaces, as well as her untimely death. [ABSTRACT FROM AUTHOR]

La fragilidad de la humanidad en el presente es analizada y enfocada desde herramientas interdisciplinarias como la Ética de Aristóteles, la ratio, techné, el ethos humano, el bien integral humano y otros aportes interpretativos analíticos de determinados autores de la realidad contemporánea. Básicamente, la Bioética y otras disciplinas de las ciencias humanas nos permiten precisar como desde el biocentrismo determinadas problemáticas de la actualidad nos exhortan a esa búsqueda humana como fin intermedio de las acciones de los sujetos sociales, momento que ha puesto en escena y en debate académico actual frente a nuestra apatía por el planeta y nosotros precisando un estado de juicio reflexivo permanente. De ahí que la fragilidad humana es la fragilidad racional donde las desigualdades sociales e inequidades ontológicas no consagran ni le brindan el papel primordial que ocupe la premisa de lo biocéntrico y del límite de lo humano expuesto. En lo metódico, se acudirá a solo algunos aportes interdisciplinarios para el desarrollo crítico del trabajo que genere planos de reflexión y concienciación de los caminos filosóficos --ontológicos que no sigan validando los ejes del logoscentrismo exacerbado por la acentuada modernidad impuesta e inconmensurable en sus alcances desproporcionados. [ABSTRACT FROM AUTHOR]

The purpose of this study is to probe the implications of Derrida's linguistic theories in his late philosophy. Adopting an interdisciplinary and deconstructive approach to critical discourse analysis that erodes the foundation of anthropocentric binary thought paradigms, this exploration of Derrida's ecolinguistic dream of a more biocentric language (re-)problematizes three specific cognitive structures that represent an unsustainable form of dichotomous thinking. The philosopher illustrates that the concept of "human" and "animal," the "genesis myth," and the Cartesian notion of the Bête machine are deadly delusions that must be replaced with a more biocentric outlook on life. [ABSTRACT FROM AUTHOR]

The paper explores two perspectives of humanity’s role on Earth. The author introduces the concept of biocentrism and determines why mankind’s uniqueness charges it with the responsibility of protecting the environment, not only existing in it. The human being possesses the ability to establish moral norms, and thus should regard the environment as having the highest value, in spite of modern society’s ever-increasing needs.

This essay contains a detailed analysis of the "Kinship Roots Narrative" (KRN), defined as a canonical returning to kin and/or roots trope used to represent adoptees. Though present throughout historical literature and folklore, the KRN is analyzed here through the lenses of genealogical bewilderment (the assumption that separation of an adoptee from their biological parents results in irreparable harm to said adoptee) and bionormativity (the cultural schema in which biological families are the gold standard). The films analyzed are the documentary Somewhere Between (2011), the documentary Twinsters (2015) and the animated children's series, Kung Fu Panda (2008--2016). An analysis of how these films adhere to the KRN (including how they represent genealogical bewilderment and bionormativity) will show how they promote biological kinship as the only way to read family and race. [ABSTRACT FROM AUTHOR]

Copyright of Revista En-Contexto is the property of Tecnologico de Antioquia, Institucion Universitari 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 Cuadernos del Centro de Estudios de Diseño y Comunicación is the property of Cuadernos del Centro de Estudios de Diseno y Comunicacion 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.)

A man is inseparable from the other creature without which it is impossible to think. This burning issue is pointed out by many movements, civil initiatives as well as political parties which incorporate care for the environment and responsible behavior into their statutes. The paper starts with the contemporary anthropology which represents the foundation of the wrong understanding of the created world or danger from exploitation of its potentials. Namely, modern conception that created a dogmatic idea of anthropocentrism is becoming more ruinous. The idea of biocentrism, which clears the way to practical realization of all forms of life equalities, also represents a danger. That much-needed ecological conversion should include general solidarity as well as integral ecology in which Francis of Assisi can serve as a protector and witness. Renewed bioethical educational system cannot exclude spiritual art of behavior. Global ecological literacy should be built in order to emphasize the effect of a man on the environment in different phases and dimensions.

The present text seeks to make a journey through an anthropocentric ethical proposal, in order to establish a type of moral bond that includes all rational agents, in the exercise of a moral act in favor of the environment and animals. For this purpose, a contractual ethical proposal based on several theoretical contributions of different contractarian authors is analyzed, defined and established in a particular way. To, subsequently, derive the so-called indirect moral responsibilities that fall on moral patients, which for this case are the animals and the environment, so that the existence of principles of moral action, which can be reasonably accepted by all parties, is confirmed contractual agents.

For the majority of Ethiopian students, textbooks are their first and sometimes the only initial exposure to books and readings. Teachers also heavily depend on textbooks to structure and deliver daily lessons. Guided by the belief in the ability of textbooks to affect pupils' environmental behaviour and attitude, we carried out this content analysis to better understand how Environmental Science textbooks work to represent a particular view of "nature" and the "environment" for pupils. Results indicate that anthropocentric view coupled with nature's position as an alienated entity is extensively embeded in the textbooks. Actors who are culprits of environmental problems were not addressed in a way pupils can easily identify. Besides, the proposed actions were not specifically designed to provide pupils the opportunity to partake in environmental protection activities. We critically discussed the implications of these representations and urged for reformed textbooks in Ethiopia. We reiterate that for textbooks to play their central role in preparing environmentally literate citizenry, there needs to be a fundamental reform in Ethiopian school textbooks. [ABSTRACT FROM AUTHOR]

The term 'speciesism' was once coined to name discrimination against nonhuman animals (Ryder 1975) as well as the bias that such discrimination expresses (Singer 2009 [1975]). It has sparked a debate on criteria for being morally considerable and the relative significance of human and nonhuman animals' interests. Many defenses of the preferential consideration of humans have come with a denial of the normative meaning of the term 'speciesism' itself (e.g., Cohen 1986, Kagan 2016). In fact, defenders of the moral relevance of species membership and their critics alike have often used 'speciesism' as a merely descriptive technical term for classifying positions in normative ethics. This paper argues that this terminological choice severely impoverishes our ethical vocabulary and moral conceptual scheme. It obscures the considerable common ground among theorists with differing views on the relevance of various properties for moral consideration. It is often overlooked that even most defenders of the preferential treatment of one's fellow species members have good reason to hold on to the normative notion that 'speciesism' was originally meant to be. Two distinct types of concepts are involved when differential treatment along species lines is addressed in a normative and a descriptive way, respectively. The term 'speciesism' should be reserved for the normative concept and kept apart from the descriptive term 'speciescentrism.' Attempts to redefine speciesism as something that is not wrong by definition are shown to be epistemically and morally harmful for the same reasons attempts to redefine racism and sexism in this way are. [ABSTRACT FROM AUTHOR]

The etiological account of function defines a part's/trait's function as whatever that part/trait does and was selected for doing. Some philosophers have tried to employ this as an account of biological interests, claiming that to benefit an organism is to promote its etiological functioning and to harm it is to inhibit such functioning. I argue that etiological functioning is not a good account of biological interests. I first describe the history of theories of biological interests, explaining the special role that etiological accounts of function have played within such theories. Second, I explain the problems with allowing etiological accounts of function to play this role and consider objections to my line of argument. Finally, I consider the theoretical alternatives to etiological function accounts of interests and assess their advantages and disadvantages. [ABSTRACT FROM AUTHOR]

The ambition of this paper is to reason the consistency and logical coherence of the concept of Giorgio Agamben‘s anthropological machine. The important puzzle is that although Agamben emphasized the importance of having this machine destroyed, he did not suggest any clear and specific way to achieve it. The concept of a cyborg, developed by Donna Haraway, has been introduced to rethink the anthropological machine through the eyes of the cyborg. So, the main question of this paper is: whether or not the destruction of the anthropological machine is possible using the concept of the cyborg? The cyborg has been chosen because it blurs the boundaries among various oppositions. Oppositions (e.g. animal / human, man / woman, public / private) are exactly what the anthropological machine establishes, moreover, it also empowers itself through the existence of those oppositions. Cyborg has material substance inside its own “body” right from the beginning, so through this understanding we can incorporate the questions about the environment (broadly understood) and the self in every cyborg. The cyborgs, paraphrasing Haraway, are very good at cat’s cradle game when the interactions could be seen very clearly between our everyday acts and some global or political issues.

Over the last few decades, we have witnessed a significant change in human mentality and attitudes towards the natural environment and its protection. This change is accompanied by different axiological principles within which we can distinguish: 1) the anthropocentric concept which places man in the centre and grants him a privileged place amongst other species; 2) the anti-anthropocentric concept which stresses the equality of all species and demands a reversal in humanistic orientation consolidated by the European Enlightenment; 3) the moderate anthropocentric concept which underlines human’s caring and a responsible role towards the ecosystem. As disturbances of ecological balance are the result of human actions and the sign of the cultural crisis, the necessity to protect the natural environment should be realised. John Paul II was a supporter of the above. He referred to the integrated ecology, which combines the protection of the natural environment with the concern of the quality of human spirituality. Integrated ecology poses two demands: 1) all actions towards environmental protection should be understood as means of confirming the respect of human personal dignity; 2) those actions which harm the natural environment and threaten man should be given up.

This papers aims to analyze the discourse of sustainable development as opposed to that proposed by Eurocentric modernity. For this, the work is based on four fundamental aspects: 1. It presents the most relevant characteristics of Western modernity, which have clear imperial, colonial, xenophobic and exclusive connotations, which manifest the intention of erecting a monolithic, monocultural civilization based on in the omnipotence of reason. 2. It points out how capitalism and anthropocentrism to the expansion of the western civilizing model, having serious consequences in the deterioration of life on the planet. 3. It shows that, given the accelerated advance of westernization and planetary deterioration, the discourse of sustainable development is given rise, supported by the documents of the World Conservation Union (1980), the Brundtland Report (CMMAD, 1987), the Summit of the Earth in Rio de Janeiro (1992), the World Summit in Johannesburg (2002), among others, which have clear biocentric and ecological connotations, giving recognition to the intrinsic value of nature, denied by modern anthropocentrism. 4. Finally, it raises the need to decolonize sustainable development, recognize the voices silenced and forgotten by modernity, and open the dialogue of knowledge, the recognition of spirituality and ancestral memory, as necessary paths to advance towards the construction of a different world and different imaginary. The article is developed through documentary research; it does not pretend to be conclusive, but to serve as a reflection on this already broad discussion. [ABSTRACT FROM AUTHOR]

This article argues that holistic ecocentrism unnecessarily introduces elements to explain why we ought to halt biodiversity loss. I suggest that atomistic accounts can justify the same conclusion by utilising fewer elements. Hence, why we ought to preserve biodiversity can be made reasonable without adding elements such as intrinsic values of ecosystems or moral obligations to conserve collectives of organisms. Between two equally good explanations of the same phenomenon, the explanation utilising fewer elements, which speaks in favour of atomistic accounts, will be the better one. [ABSTRACT FROM AUTHOR]

Copyright of Studia Iuridica Toruniensia is the property of Nicolaus Copernicus University in Torun, Faculty of Law & Administration 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.)

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Copyright of Revista Brasileira de Políticas Públicas is the property of Revista Brasileira de Politicas Publicas 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.)

This article argues that Ernst Bloch’s (1885-1977) early philosophical development was profoundly influenced by a biocentric perspective that dominated European culture in the decades around the turn of the twentieth century. Biocentrism covers a range of artistic and intellectual currents united by a commitment to embodied life, the natural world, and the insights of the flourishing biological sciences. Despite the clear filiations between biocentrism and völkisch and fascist ideologies, as this article demonstrates, Bloch combined aspects of biocentrism with a Marxist viewpoint in an attempt to counter his political opponents—even as that meant occasionally moving in the same conceptual territory.

This article studies the recognition of Río Atrato as a subject of rights through Judgment T-622-16 of the Constitutional Court, in a case without precedent in Colombian Law. To contextualize this jurisprudential milestone, the authors argue that the current regulations failed to protect the biodiversity and related rights of the inhabitants of the areas near the Atrato River. The methodology involved an analysis of the jurisprudential line of the judgments that preceded the case analyzed, as well as the study of theoretical postulates and current environmental regulations from an analytical-deductive approach. As results, the authors present the first jurisprudential line of the Río Atrato judgment, supported by their own reflections that demonstrate the birth of a new stage of environmental law in Colombia.

The Tale of Zlatorog speaks of a human-nature interrelationship, close to today’s environmentalism. It has been highly popular in Slovenia and abroad since collected in the Julian Alps and published in 1868. In the first part of this paper, we investigate the Triglav rose, particularly, which real plant species might be reflected in the story. In the second part, we compare the drama with real processes in ecosystems. As reflected in the narrative, humans did not only recognize creatures’ supporting roles: they comprehended the interconnectedness that sustains life and survival. While tales acted as the inspiration for ethical teaching, we assume that artists used the dynamics developed in the Tale of Zlatorog and alike for transferring the reverence for life and sustaining biocentric ethics.

This essay examines the efforts of the writer Marcel Pagnol and the philosopher Michel Serres to revive the nuanced Amerindian metaphor of “Mother Earth” in the Anthropocene epoch. Given that faulty anthropocentric logic and the unfounded doctrine of human exceptionalism concretize the nexus of the current era of non-sustainability, Pagnol and Serres attempt to breathe life back into this often misunderstood, multifaceted concept in an effort to (re-)envision a healthier relationship with the cosmic whole that sustains the existence of all sentient and non-sentient beings. As this study highlights, this rich Amerindian metaphor opens up into philosophical, spiritual, and scientific dimensions. Moreover, this investigation of the common threads that exist between Pagnol’s prose and Serres’s interdisciplinary, unconventional philosophy reveals the deep symbolism of the Amerindian metaphor of “Mother Earth. This ecocentric concept could represent an invaluable point of departure for articulating the radical paradigm shift in our homocentric thinking that is paramount in order to avert the impending, anthropogenic ecological crisis that threatens to destroy all abundant life on this planet. Pagnol’s prose and Serres’s philosophy promote a different way of being in the world in a human-centered universe that is increasingly defined by an environmental calamity of epic proportions.

Purpose. The research is aimed at substantiation of the process of formation of various human images in the postmodernism era in the context of biophilosophy, taking into account the need to find an adequate response to historical challenges and the production of new value orientations reflecting succession of civilization development. Theoretical basis. The author in his theoretical constructs proceeds from the need of taking into account the biophilosophical aspect of postmodern man, as the one who, remaining a representative of the species Homo sapiens, began to dynamically change, losing (weakening) its own natural and functional qualities, acquiring to a large extent the socio-technology-related qualities. The thesis that in the postmodern society the moral and legal foundations of existence of human being, as the subject of actions and responsibility for these actions, practically coincide with the biological foundations is taken as initial argument. New biological knowledge, as well as the related technologies, orient the public consciousness towards production of fundamentally new or modernization of the existing bio-philosophical ideas. The author's vision of the anthropological collision of the Post-Modernism era is caused by the fact that the issues of a postmodern man acquire a special urgency at the end of the ХХ – early XXI century. A progressive disproportion between a human being, whose abilities as a representative of the species Homo sapiens are biologically limited, and the human community, which sees no limits in its information and technological expansion, is of current interest. Originality. The author reveals the key features of the Post-Modernism era, in which a fundamentally different civilizational space originates, and where a new type of person emerges in its internal culture, which is called the postmodern man. The postmodern man was considered through the prism of bio-philosophy. Its interest in man is caused by his or her place in nature, the prospects of development at the individual, population and species levels. Conclusions. In the process of development of bio-philosophy, its research field will be naturally expanded with the use of philosophical means of perception of life as such and filling the bio-philosophy with philosophical and biological issues. In contemporary conditions, the study of the boundaries of biological reality and its previously unknown properties, definition of new horizons of theoretical knowledge in the science of life, the critical rethinking of the concepts of biocentrism and anthropocentrism in the space of modern scientific knowledge, the definition of perspective trends in the study of man, his or her place and role in the planetary being is of great importance.

Economic growth, industrial development and modern technologies have brought a new degree of comfort and well-being. However, it was achieved at the expense of the depletion of natural resources and the widespread loss of ecosystems. In this context, certain lines of thought were formulated that, in contrast to the current ones, promote the recognition of rights to nature and to all living beings. From these perspectives, in the legal world, an intense debate began about legal subjectivity and whether it is legally viable that Nature and each of its components can be considered as a subject of law. Thus, by way of doctrine and jurisprudence, a path of confluence between environmental law and the rights of Nature began, which is transforming classical environmental law, lightening the anthropocentric vision that characterizes it, integrating it with a biocentric worldview and expanding its protection to all those species with which the human being shares the planet. The purpose of this article is the theoretical, doctrinal and jurisprudential development of an alternative position that advocates the greening of environmental law, the dialogue between Ecology and Law and the integration of ecological and environmental justice to achieve effective protection of nature. [ABSTRACT FROM AUTHOR]

El crecimiento económico, el desarrollo industrial y las modernas tecnologías han aportado un nuevo grado de confort y bienestar. Sin embargo, se logró a expensas del agotamiento de los recursos naturales y de la pérdida generalizada de los ecosistemas. En este contexto es que se formularon determinadas líneas de pensamiento que, en contraposición con las vigentes, propician el reconocimiento de derechos a la naturaleza y a todos los seres vivientes. A partir de esas perspectivas, en el mundo jurídico, se abrió un intenso debate acerca de la subjetividad jurídica y si es jurídicamente viable que la Naturaleza y cada uno de sus componentes puedan ser considerados como sujeto de derecho. Así es que, por vía doctrinaria y jurisprudencial, se inició un camino de confluencia entre el derecho ambiental y los derechos de la Naturaleza, que va transformando el derecho ambiental clásico, aligerando la visión antropocénrica que lo caracteriza, integrándolo con una cosmovisión biocéntrica y ampliando su protección a todas aquellas especies con las cuales el ser humano comparte el planeta. El presente artículo tiene por objeto el desarrollo teórico, doctrinario y jurisprudencial argentino de una postura alternativa que propugna la ecologización del derecho ambiental, el diálogo entre la Ecología y el Derecho y la integración de la justicia ecológica con la ambiental para lograr una efectiva protección de la Naturaleza. [ABSTRACT FROM AUTHOR]

The COVID‐19 pandemic is not so much a new kind of crisis as our most recent reminder of the dysfunction of human relations with the world we inhabit. This article argues that transforming our relations with other creatures begins with an examination of the call to be human: understanding the kind of creature we are and therefore how to live alongside other creatures with natures distinct from our own. It critiques the tendency to overemphasize human distinctiveness (anthropocentrism) or creatureliness (biocentrism, ecocentrism) to the detriment of our interpretations of human nature. Employing Jean‐Louis Chrétien's phenomenology of prayer as wounded speech, it proposes that climate/ecological grief mediates the tension of our distance from and intimacy with other creatures. Speech expressing grief over the world therefore re‐embeds humans in our finitude and contingency while nevertheless treating human nature as containing a particular call to participate in Christ's transforming work. [ABSTRACT FROM AUTHOR]

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Copyright of Entorno Geográfico is the property of Universidad del Valle 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 Philosophy & History of Biology / Filosofia e História da Biologia is the property of Associacao Brasileira de Filosofia e Historia da Biologia 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.)

This article outlines the philosophy of language of the vitalist philosopher Ludwig Klages, as it can be found in his late work Language as the Source of Psychology (Die Sprache als Quell der Seelenkunde). First published in 1948, this treatise is full of examples of how everyday usage of words should give us pause for thought – underlining the link between philosophy and life that is inherent to the project of vitalism or Lebensphilosophie. In line with the remit for submissions to this issue of the Journal of European Studies intended to mark 50 years since its inception, the article reflects the interest of its contributor (translation studies and the history of ideas), forms part of a larger project to retrieve the thought of a largely forgotten thinker, and showcases a work that occupies a key position in the history of twentieth-century thought and has been seminal to the contributor's own development. For ultimately Klages's philosophy of language illustrates the truth of Goethe's maxim, 'the point of life is life itself'. [ABSTRACT FROM AUTHOR]

This article studies the recognition of Río Atrato as a subject of rights through Judgment T-622-16 of the Constitutional Court, in a case without precedent in Colombian Law. To contextualize this jurisprudential milestone, the authors argue that the current regulations failed to protect the biodiversity and related rights of the inhabitants of the areas near the Atrato River. The methodology involved an analysis of the jurisprudential line of the judgments that preceded the case analyzed, as well as the study of theoretical postulates and current environmental regulations from an analytical-deductive approach. As results, the authors present the first jurisprudential line of the Río Atrato judgment, supported by their own reflections that demonstrate the birth of a new stage of environmental law in Colombia. [ABSTRACT FROM AUTHOR]

Copyright of ANAFORA is the property of Anafora 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 Revista de Derecho Comunitario Europeo is the property of Centro de Estudios Politicos y Constitucionales 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 Principia (0867-5392) is the property of Jagiellonian University Press 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.)

Humanism is charged with fostering a harmful anthropocentrism that has led to the exploitation of non-human beings and the environment. Posthumanist and transhumanist ideas prominently aim at rethinking our self-understanding and human-nature relations. Yet these approaches turn out to be flawed when it comes to addressing the challenges of the "age of the humanity", the Anthropocene. Whereas posthumanism fails in acknowledging the exceptional role of human beings with regard to political agency and responsibility, transhumanism overemphasizes human capabilities of controlling nature and only deepens the human-nature dualism. Therefore, a critical and humble version of humanism is suggested as a viable alternative. Drawing on pragmatist thinkers William James and F.C.S. Schiller, a resource for de-centering the human being is provided that critically reflects our role in the larger ecosystem and underlines human potentials as well as human responsibilities. [ABSTRACT FROM AUTHOR]

Copyright of Prolegómenos Derechos y Valores is the property of Prolegomenos Derechos y Valores 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.)