Earth system science (ESS) has identified worrying trends in the human impact on fundamental planetary systems. In this conceptual article, we discuss the implications of this research for business schools and management education (ME). We argue that ESS findings raise significant concerns about the relationship between business and nature and, consequently, a radical reframing is required to embed economic and social activity within the global sustainability of natural systems. This has transformative implications for ME. To illustrate this reframing, (...) we apply the ESS lenses of social-ecological interdependence, multiscalar relations, environmental governance, and environmental values to the ME functional domains of institutional purpose, social context and engagement, pedagogical practice, curricular design, and research focus. Our work contributes to the literature on business education for sustainability and the business-society-nature nexus. We explore and apply key ESS findings and concepts, discuss normative implications of these ideas, and offer guidance on transformational pathways for business schools and ME. (shrink)

While the list of 17 Sustainable Development Goals proposed by the United Nations’ Open Working Group comprises a catalog of highly important post-2015 development priorities, one of the key issue that has not received the attention it deserves is the need to safeguard the Earth's life-support system. Over the course of the past decades, we have concentrated much more on socioeconomic development rather than on environmental sustainability while putting a number of the Earth's systems at risk, and (...) with it poverty eradication and sustainable development. There is thus a need to put the spotlight on global environmental change and to take account of the insights from the latest Earth system science and its implications for the future of global development and global ethics. The ongoing debate on the post-2015 SDGs offers an important occasion for this endeavor. Going beyond the current proposal of the Open Working Group and building on the planetary boundaries or guard rails framework, the SDGs.. (shrink)

This commentary on Dipesh Chakrabarty’s Climate of History initially frames the work in the context of the ongoing transdisciplinary project of creating synergies or more precisely “consilience” between the sciences and humanities. When this project is engaged in on the premises of the humanities (and the social sciences), we end up with the Earth system and the planetary as the basic lifeblood of human society—what foregrounds existence in common. That this realization is already bringing forth new justificatory principles (...) for governance in a planetary age is then related through a history of ecological justice concerns. (shrink)

We explore three questions about Earth system modeling that are of both scientific and philosophical interest: What kind of understanding can be gained via complex Earth system models? How can the limits of understanding be bypassed or managed? How should the task of evaluating Earth system models be conceptualized?

The prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto – the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the (...) sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto. (shrink)

The Anthropocene is the signature concept of the new discipline of Earth System science (ESS). This essay argues that ESS is, first and foremost, a framework for interdisciplinary collaboration, and it considers the advantages and disadvantages to historians of adopting this framework. The authors conclude that the epistemological framework of ESS devalues the role of historical interpretation and evinces a self-defeating tendency toward Holocene nostalgia. A historically informed response to the present environmental crisis needs to attend to historical (...) forces that remain invisible to ESS, such as the technological agency of nondominant actors. (shrink)

The Anthropocene concept arose within the Earth System science community, albeit explicitly as a geological time term. Its current analysis by the stratigraphical community, as a potential formal addition to the Geological Time Scale, necessitates comparison of the methodologies and patterns of enquiry of these two communities. One means of comparison is to consider some of the most widely used results of the ESS, the ‘planetary boundaries’ concept of Rockström and colleagues, and the ‘Great Acceleration’ graphs of Steffen (...) and colleagues, in terms of their stratigraphical expression. This expression varies from virtually non-existent to pronounced and many-faceted, while in some cases stratigraphical proxies may help constrain anthropogenic process. The Anthropocene concepts of the ESS and stratigraphy emerge as complementary, and effective stratigraphic definition should facilitate wider transdisciplinary communication. (shrink)

Contemporary society operates beyond safe boundaries of the Earth system. Returning to a safe operating space for humanity within Earth system boundaries is a question of justice. The relevance of the economy—and thus of business—for bringing society back to a safe and just operating space highlights the importance of business ethics research for understanding the role of business in Earth system justice. In this commentary, we explore the relevance of business ethics research for understanding (...) the crucial role of business in the dynamics of the Earth system. We do so by integrating the perspectives of business ethics and system-oriented sustainability science on the basis of the theory of metabolic rift, which explains how the dynamics of capitalism result in the destruction of the natural environment. On this basis, we argue that a mutually reinforcing relationship between perpetual economic growth and profit seeking behaviour of business, which we call the _loop of unsustainability_, continually deepens the metabolic rift and keeps business from effectively contributing to Earth system justice. This perspective allows us to formulate firm-level and system-level preconditions for attaining Earth system justice, and to sketch a research agenda that links business ethics scholarship with questions of Earth system justice. (shrink)

Earth system science (ESS) and modelling have given rise to a new conceptual framework in the recent decades, which goes much beyond climate science. Indeed, Earth system science and modelling have the ambition “to build a unified understanding of the Earth”, involving not only the physical Earth system components (atmosphere, cryosphere, land, ocean, lithosphere) but also all the relevant human and social processes interacting with them. This unified understanding that ESS aims to achieve (...) raises a number of epistemological issues about interdisciplinarity. We argue that the interdisciplinary relations in ESS between natural and social / human sciences are best characterized in terms of what is called ‘scientific imperialism’ in the literature and we show that this imperialistic feature has some detrimental epistemic and non-epistemic effects, notably when addressing the issue of values in ESS. This paper considers in particular the core ESS concepts of Anthropocene, planetary boundaries and tipping points in the light of the philosophy of science discussions on interdisciplinarity and values. We show that acknowledging the interconnections between interdisciplinarity and values suggests ways for ESS to move forward in view of addressing the climate and environmental challenges. (shrink)

In this perspectives article, we maintain that the current local to global sustainable development predicaments we face are the result of humanity's impact on the Earth System (ES)—that is to say, on the very systemic fabric of the ES (i.e., its functioning and configuration), combined with an insufficiently coherent application of sustainable development policy to address and resolve this systemic problem. In response to what is an urgent crisis, we propose four foundational guiding principles, which we contend provide (...) an overarching framing that, if implemented, would offer an approach to steer global sustainable development policy in a manner that would be to the benefit of the ES and the securing of a flourishing future for all. Our principles are applicable at the levels from a local business ecosystem, national‐regional networks, to global policy. (shrink)

While humanity is altering planet Earth at unprecedented magnitude and speed, representation of the cultural driving factors and their dynamics in models of the Earth system is limited. In this review and perspectives paper, we argue that more or less distinct environmental value sets can be assigned to religion – a deeply embedded feature of human cultures, here defined as collectively shared belief in something sacred. This assertion renders religious theories, practices and actors suitable for studying cultural (...) facets of anthropogenic Earth system change, especially regarding deeper, non-materialistic motivations that ask about humans' self-understanding in the Anthropocene epoch. We sketch a modelling landscape and outline some research primers, encompassing the following elements: extensions of existing Earth system models by quantitative relationships between religious practices and biophysical processes, building on databases that allow for formalisation of such knowledge; design of new model types that specifically represent religious morals, actors and activities as part of co-evolutionary human–environment dynamics; and identification of research questions of humanitarian relevance that are underrepresented in purely economic–technocratic modelling and scenario paradigms. While this analysis is by necessity heuristic and semi-cohesive, we hope that it will act as a stimulus for further interdisciplinary and systematic research on the immaterial dimension of humanity's imprint on the Earth system, both qualitatively and quantitatively. (shrink)

Bhaskar's philosophy supports society via a process of homeostasis to resist socioecological system disintegration by developing its values and ethics in response to endogenous and exogenous change. To the contrary, positivist (first generation) and hermeneuticist (second generation) approaches to systems theory have distorted humanity's mechanism of homeostasis because, amongst other things, they disallow the use of facts to guide values/actions. Since acting on knowledge is, ceteris paribus, a given in Bhaskar's approach, resolving socioecological system problems involves correcting the (...) method of homeostasis (our method of finding knowledge and acting on it) rather than correcting the consequences of the failure of homeostasis (the poorly informed action or inaction). This is reminiscent of Gandhi's approach to social transformation in which we trust the means to arrive at appropriate ends and it releases activists from having to be keepers of the moral high-ground or having to try to change people's behaviour. (shrink)

This paper is an adventure of ideas which draws on the 'magic—magician' metaphor of medieval India to define the current existential predicament of the world. The author sets an agenda for reprioritization for restoring the imbalance in the fragmented human consciousness. This, the paper suggests, can be done by a gradual return to the subjective causal source of all our problems. The waning of the Objective Age created by science-technology-industrialism has led to a 'mutilating assimilative im balance' in this world. (...) The author urges the readers to strive for a subjective metanoia to counteract the objective paranoia of our times. (shrink)

This paper attempts to highlight the emergent threat posed by the Western materialistic worldview to a sustainable human civilization and draws a blueprint of ideas which can reverse this trend. In approaching this global problem from a whole-system perspective the author underlines the importance of the inseparability of environmental and other manmade problems facing humankind. He also ques tions some of the taken-for-granted assumptions of growth-based capitalism like competition, self- interest, progress and technological advance. Finally, the paper suggests that (...) a shift in paradigm from the Western model of development to the more 'holistic' Eastern view is the need of the hour. (shrink)

Earth, Life & System: Evolution and Ecology on a Gaian Planet explores the multiple themes of Lynn Margulis's science: microbial evolution, ecology and symbiosis, the coupled interactions of environment and life in Gaia theory, and the connections of these newer scientific ideas to cultural and creative productions.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.4 (2003) 558-559 [Access article in PDF] Stephen Gaukroger. Descartes' System of Natural Philosophy. New York: Cambridge University Press, 2002. Pp. viii + 258. Cloth, $60.00. Paper, $22.00. Stephen Gaukroger, author of a definitive biography of Descartes, has now written an excellent account of Descartes's natural philosophy as presented in his Principia philosophiae. Gaukroger claims that the roots of modernity lay in (...) the philosophies of Francis Bacon and René Descartes, both of whom regarded natural philosophy, rather than either moral philosophy or metaphysics, as the core of the philosophical enterprise. Whereas Bacon developed his ideas from a background steeped in the writings of the Renaissance humanists who emphasized moral philosophy, Descartes developed his ideas in the context of Scholastic philosophy, particularly the textbooks of the Jesuits that he had encountered at La Flèche and that located the foundations of philosophy in metaphysics.Regarding the unpublished early works, Le monde and L'homme, as suppressed parts of Descartes's mature project and taking seriously Descartes's stated intention of dealing with living things and humans along with the physical world in his natural philosophy, Gaukroger presents a detailed account of this "complete" version of the Principia philosophiae. In a series of six chapters, he explicates Descartes's views on the principles of knowledge, the principles of material objects, the visible universe, the Earth, living things, and man. In addition to Le monde and L'homme, Gaukroger draws on Les Passions de l'âme as an important source for Descartes's views on human nature.Gaukroger situates Descartes's natural philosophy in the context of the Scholastic textbook tradition in a chapter preceding his account of the Principa philosophiae. He delves into the history of medieval universities, the place of natural philosophy in the medieval curriculum, and the changing relationship between metaphysics and natural philosophy, particularly after the Condemnations of 1277. Difficulties in reconciling Aristotelian natural philosophy and Christian theology, which had been formulated in terms of Aristotelian metaphysics, continued into the sixteenth century and provided the immediate background to the Jesuit commentaries and textbooks to which Descartes was exposed as a student. In these works, Jesuit philosophers attempted to derive a coherently unified Christian Aristotelianism from first principles. Gaukroger reminds us that Descartes's Principia philosophiae was a deliberate attempt to replace these Jesuit textbooks with one based on mechanistic principles.Despite the strength of Gaukroger's book as a contextualized study of a major philosophical figure who is frequently treated in an entirely ahistorical way, the book is not without its problems. The main problem is one that plagues many studies of Descartes (and other canonical figures in the history of philosophy), to wit, the presumption that he is somehow unique. For example, Gaukroger writes at length about Descartes's views about the differences between animals and humans with regard to cognition, arguing that Descartes did not consider animals to be automata because they lack rational souls but rather that they actually experience some but not all of the more abstract or reflexive forms of cognition usually ascribed to humans. Gaukroger does not mention the fact that many other early modern philosophers held a view like this. For example, Descartes's contemporary and fellow mechanical philosopher Pierre Gassendi claimed that animals could know universals, as when a dog recognizes that it is a human that is approaching, but differ from humans in not being capable of contemplating the nature of universality per se. Descartes was part of a community of thinkers concerned with similar problems, and his natural philosophy can be illuminated by viewing him in that context as well as against the backdrop of Scholasticism.Gaukroger underplays the significance of theology for Descartes's philosophy. Although he discusses how God's attributes, especially immutability, provide the basis for Descartes's laws of motion, he does not explore the specific aspects of Descartes's theological presuppositions and the way they influenced his entire natural philosophical project. Gaukroger repeats the received view that "One of the principal tasks of a mechanistic natural philosophy... (shrink)

Formalised knowledge systems, including universities and research institutes, are important for contemporary societies. They are, however, also arguably failing humanity when their impact is measured against the level of progress being made in stimulating the societal changes needed to address challenges like climate change. In this research we used a novel futures-oriented and participatory approach that asked what future envisioned knowledge systems might need to look like and how we might get there. Findings suggest that envisioned future systems will need (...) to be much more collaborative, open, diverse, egalitarian, and able to work with values and systemic issues. They will also need to go beyond producing knowledge about our world to generating wisdom about how to act within it. To get to envisioned systems we will need to rapidly scale methodological innovations, connect innovators, and creatively accelerate learning about working with intractable challenges. We will also need to create new funding schemes, a global knowledge commons, and challenge deeply held assumptions. To genuinely be a creative force in supporting longevity of human and non-human life on our planet, the shift in knowledge systems will probably need to be at the scale of the enlightenment and speed of the scientific and technological revolution accompanying the second World War. This will require bold and strategic action from governments, scientists, civic society and sustained transformational intent. (shrink)

For courses in Earth Science, Physical Geology, Physical Geography, Earth System Science and Environmental Philosophy. This collection of essays by scholars in both the earth sciences and philosophy discusses the connections between the earth sciences and contemporary culture, and the changing role of the earth sciences in society.

In this article, we reflect on the conditions under which new technologies emerge in the Anthropocene and raise the question of how to conceptualize sustainable technologies therein. To this end, we explore an eco-centric approach to technology development, called biomimicry. We discuss opposing views on biomimetic technologies, ranging from a still anthropocentric orientation focusing on human management and control of Earth’s life-support systems, to a real eco-centric concept of nature, found in the responsive conativity of nature. This concept provides (...) the ontological and the epistemological condition for an eco-centric concept of biomimetic technologies in the Anthropocene. We distinguish five principles for this concept that can guide future technological developments. (shrink)

Christian Waldvogel's work in conceptual and visual art is about the Earth within the solar system and mankind within its world and new imaginations. Waldvogel uses mainly photography, various means of digital image-generation and processing and moving i.

Earth consciousness involves an understanding of our relationship with earth. It involves the study of earth forms, their life processes and inherent needs. The concept has created a field of frameworks and knowledge systems permeating into the day to day lives of humans including their political-economic-cultural spaces. The expression earth consciousness can be interpreted in many ways to include human awareness of nature & its processes, or the bond with mother earth and all its forms (...) . Earth consciousness or the universal respect for nature and all of its forms is manifesting in different ways. The multidisciplinary approaches that build the idea of Earth consciousness have added much weight to building frameworks for protection & preservation. One can see an influence of cultural, ethical, legal, philosophical, religious, & spiritual perspectives in the realization of a deep & meaningful relationship between humans with nature. This document sheds light on the diverse frameworks evolved and evolving to give effect to the growing earth consciousness. Much emphasis also placed on the "Rights in Nature Framework" and the "Post 2020 Bio-diversity Framework". (shrink)

Responding to claims of Anthropocene geoscience that humans are now geological agents, social scientists are calling for renewed attention to the social, cultural, political and historical differentiation of the Anthropos. But does this leave critical social thought’s own key concepts and categories unperturbed by the Anthropocene provocation to think through dynamic earth processes? Can we ‘socialize the Anthropocene’ without also opening ‘the social’ to climate, geology and earth system change? Revisiting the earth science behind the Anthropocene (...) thesis and drawing on social research that is using climatology and earth systems thinking to help understand socio-historical change, this article explores some of the possibilities for ‘geologizing’ social thought. While critical social thought’s attention to justice and exclusion remains vital, it suggests that responding to Anthropocene conditions also calls for a kind of ‘geo-social’ thinking that relates human diversity and social difference to the potentiality and multiplicity of the earth itself. (shrink)

Given the technological constraints of long-duration space travel and planetary settlement, off-Earth humans will likely need to employ food systems very different from their terrestrial counterparts, and newly emerging food technologies are being developed that will shape novel food systems in these off-Earth contexts. Projected off-Earth food systems may therefore potentially “alienate” their users in new ways compared to Earth-based food systems. They will be susceptible to alienation in ways that are similar to such potential on (...) Earth, where there are points of overlap between off-Earth food systems and any of the multitudes of ways in which food systems on Earth are structured. They will also be susceptible to new forms of alienation, as we encounter scenarios that are genuinely structurally novel to humanity. These are especially important to consider since there are comparatively fewer analyses of these food systems where they differ from existing ones. We propose five non-exhaustive sources of value beyond nutrition our individual relationships with a food may possess: gustatory, social, cultural, epistemic, and authorial value. Using these, we offer examples of ways in which an off-Earth food system may exacerbate or alleviate alienation for humans in long-term off-Earth food systems. (shrink)

Larry L. Rasmussen offers a dramatic new way of thinking about human society, ethics, and the health of our planet. Rejecting the modern ethical assumption that morality applies to human society alone, Earth-honoring Faith argues that we must derive a system of ethics and morality that accounts for the wellbeing of all creation on Earth.

While the scientific discourse on astrobiology—the study of the origin, evolution, and distribution of life in the universe—leans toward optimism about the possibility of extraterrestrial life, optimistic thinking is tempered by the limits of evidence and observations gathered thus far. Most astrobiologists assume that “first contact” with extraterrestrial life, if it is ever to occur, will likely be the discovery of microbial life elsewhere in our solar system. But in popular culture, “first contact” tends to be characterized as contact (...) with extraterrestrial intelligence. This article will touch on theory and research relating to the origins and evolution of life and intelligence on Earth and speculation about extraterrestrial life and intelligence. (shrink)

This chapter gives an overview of the evolution of the position of the rare-earth elements in the periodic system, from Mendeleev’s time to the present. Three fundamentally different accommodation methodologies have been proposed over the years. Mendeleev considered the rare-earth elements as homologues of the other elements. Other chemists looked upon the rare earths as forming a special intraperiodic group and therefore clustered the rare-earth elements in one of the groups of the periodic table. Still others (...) adhered to the intergroup accommodation of the rare earths, according to which the rare-earth elements do not show any relationship with the other elements, so that they had to be placed within the periodic table as a separate family of elements. The intergroup accommodation became the preferred one in the twentieth century. The advantages and disadvantages of the different representations of the modern periodic table are discussed. (shrink)

Applies Deleuzian theory to an array of physical phenomena, scientific issues, and political events. Life, War, Earth demonstrates how Gilles Deleuze’s ontology of the virtual, intensive, and actual can enhance our understanding of important issues in cognitive science, biology, and geography. The book offers a unique reading of Deleuze’s corpus and a useful method for applying Deleuzian techniques to the natural sciences, the social sciences, political phenomena, and contemporary events.

Our earliest mythologies tell us we all start as a little bit of dirt. These stories carry a profound message: each of us is born with a deep and abiding connection to the earth, one that many of us have lost touch with. The Silent Spring for today's environmental activists, this book offers an invitation to reestablish our relationship with nature to repair our damaged environment. Chapter 1 examines the threats to the planet's health through the lens of the (...) human energy system known as the chakras, describing how the broken first chakra relates to our disconnection from our biosphere. Chapter 2 shows how our current environmental crises--global warming, climate change, dwindling water resources, natural disasters such as wildfires and hurricanes--represent severe manifestations of our disconnection from the earth. Chapter 3 describes how the preponderance of oil in our culture--especially agribusiness--compounds this disconnection, from our dependence on other countries for our energy, to current issues of oil depletion, peak oil, and fracking, to the dumbing down of our agricultural polyculture. Chapter 4 explains how the most basic building blocks of our nourishment--seeds--are being compromised with a loss of biodiversity and rise of GMOs, and how that adversely affects the farmers whose sacred connection to the land has in many cases been severed. Chapter 5 describes the ways in which we as individuals can begin to wake up to climate activism as a spiritual practice. This chapter includes specific activities that you can use to implement change and heal your own connection to the earth. By learning and practicing ritual and understanding the earth's rhythms and seasonal rites of passage, each of us can find unique ways to heal our own connections and help others heal theirs. Chapter 6 looks at stories of how people are responding to their inner callings with generosity, innovation, and dedication--exactly the traits our nation and our planet need now. (shrink)

In this essay on man Mr. Fuller expresses what may well be his penultimate view of the human condition. Here, in a mood at once philosophical and involved, Mr. Fuller traces man’s intellectual evolution and weighs his capability for survival on this magnificent craft, this Spaceship Earth, this superbly designed sphere of almost negligible dimension in the great vastness of space. Mr. Fuller is optimistic that man will survive and, through research and development and increased industrialization, generate wealth so (...) rapidly that he can do very great things. But, he notes, there must be an enormous educational task successfully accomplished right now to convert man’s ten­dency toward oblivion into a realization of his potential, to a universe-exploring advantage from this Spaceship Earth. It has been noted that Mr. Fuller spins ideas in clusters, and clusters of his ideas generate still other clusters. The concept “spaceship earth” is Mr. Fuller’s, and though used by Barbara Ward as the title of a work of her own the idea was acknowledged by her there as deriving from Mr. Fuller. The brilliant syntheses of some fundamental Fuller principles given here makes of this book a microcosm of the Fuller system. (shrink)

Undergirding China’s Belt and Road Initiative’s lofty promise of global connectivity are existing connections between the PRC’s implementation of planetary-scale observation systems for environmental sustainability and the recognizably nefarious policies of localized, colonial surveillance of Turkic minorities in the Xinjiang Uyghur Autonomous Region (XUAR). My article examines how the recently alleged genocide in XUAR becomes the afflicted topos where both the rhetoric and practices of monitoring differently complex systems come together. Such complex connections require a recursive analysis, one which further (...) distinguishes between recursion as an actual technique used in remote sensing and algorithmic processes and recursion as a heuristic in discourses about these computational processes and their effects on controlled populations and territories. This article, following recent interest in the intersections of geopolitics, computational design, digital capitalism and colonialism, argues that the Chinese government’s multipronged investments in environmental sciences-related sensing and imaging technologies do not simply help track its own citizens and foreign populations but also how these groups are increasingly monitored by them. I examine how the Digital Belt and Road’s Science Plan frames the environment, including sovereign territories, peoples, and natural resources as data assets. The rest of my discussion turns away from state-sponsored Earth sciences to examine Anglophone media and human rights groups’ use of satellite imageries and databases to evidence the state’s construction of internment facilities and other surveillance mechanisms in XUAR. Alleged algorithms of oppression enclose the XUAR as a black box of the police state, but digital infographic interfaces like the Xinjiang Data Project, which attempts to expose the PRC’s relegation of Uyghurs to biometric and surveillance data, only furthers a recursive datafication of XUAR. (shrink)

The doctrine of the pregivenness of the world features prominently in Husserl’s numerous phenomenological analyses and descriptions of the role the world plays in our experience. Properly evaluating its function within the overall system of transcendental phenomenology is, however, by no means a straightforward task, as evidenced by many manuscripts from the 1930s. These detail various epistemological and metaphysical difficulties and potential paradoxes encumbering the notion of the pre-given world. This paper contends that some of these difficulties can be (...) alleviated by revisiting Husserl’s late concept of the earth and, more specifically, disclosing its transcendental function in the constitution of pregivenness. To test this claim, I turn to Husserl’s 1931 manuscript describing the paradox of “the originary acquisition of the world.” I argue that the paradox is dissolved by introducing the transcendental-phenomenological concept of the earth. (shrink)

Environmental education aims to affect environmental knowledge and attitude to ultimately induce pro-environmental behavior. Based on 247 upper elementary school students, we tested the impact of an outdoor-based earth education program on environmental knowledge and attitude with a pre-post design. Both outcome measures were Rasch scales. Environmental knowledge is a composite of 27 system, action, and effectiveness knowledge items, and environmental attitude is a composite of 13 evaluative statements and 11 self-reported behaviors about nature preservation. Our analysis revealed (...) gains in environmental knowledge and attitude. The convergence between knowledge and attitude increased significantly from pre- to post-program, and attitude played a significant role in knowledge acquisition. (shrink)