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. (shrink)

In this article the meaning and main phases of 'economization' as a civilizing process are outlined. It is argued that 'ecologization' of the current political-economic regime can in a certain sense be regarded as a continuation of this development. Due attention is given to social conditions which may be favourable or impedimental to an ecologization of 'the economy'. It is pleaded that environmental policies should used the so-called trickle-down effect to their advantage.

Bioeconomy solutions potentially reduce the utilization demand of natural resources, and therefore, represent steps towards circular economy, but are not per se equivalent to sustainability. Thus, production may remain to be achieved against losses in natural resources or at other environmental costs, and materials produced by bioeconomy are not necessarily biodegradable. As a consequence, the assumption that emerging bioeconomy by itself provides an environmentally sustainable economy is not justified, as technologies do not necessarily become sustainable merely through their conversion to (...) using renewable resources for their production. A source of the above assumption is that the utility of bioeconomy is mostly assessed in interaction between technology developers and economists, resulting in biased assessment with private commercial technology benefits being included, but environmental costs, especially longer term ones, not being sufficiently considered in the economic models. A possible solution to this conceptual contradiction may come from bioethics, as a strong concept in environmental ethics is that no technological intervention can be imposed on nature beyond its receptive capacity. To achieve a better balanced analysis of bioeconomy, environmental and ecological, as well as non-economic social aspects, need to be included in the overall assessment. (shrink)

In the first edition of Radical Ecology --the now classic examination major philosophical, ethical, scientific, and economic roots of environmental problems--Carolyn Merchant responded to the profound awareness of environmental crisis which prevailed in the closing decade of the twentieth century. In this provocative and readable study, Merchant examined the ways that radical ecologists can transform science and society in order to sustain life on this planet. Now in this second edition, Merchant continues to emphasize how laws, regulations and (...) scientific research alone cannot reverse the spread of pollution or restore our dwindling resources. Merchant argues that in order to maintain a livable world, we must formulate new social, economic, scientific, and spiritual approaches that will fundamentally transform human relationships with nature. She analyzes the revolutionary ideas of visionary ecologists for a new economy, society, science, and religion, and examines their efforts to bring environmental problems to the attention of the public. This new edition features a new Introduction from the author, a thorough updating of chapters, and two entirely new chapters on recent global movements and globalization and the environment. It is a timely update that will give students everything they need to know on the most recent philosophical positions and social movements that characterize the radical ecology spectrum. (shrink)

Ecology and Revolution: Global Crisis and the Political Challenge is an in-depth exploration and analysis of the global ecological crisis (going far beyond the issue of global warming) in the larger context of historical conditions and ...

A timely, well-grounded analysis that reveals an inconvenient truth: we can't save capitalism and save the planet.

Mapping Mainstream Economics: Genealogical Foundations of Alternativity seeks to establish a definition of the mainstream, and by extension the alternatives to it, by adopting a genealogical approach: tracing the methodological development of the economic mainstream through its ancestry, which allows for a definition of the mainstream which is separate from politically charged categories or gridlocked academic arguments between received schools of thought. The book follows the evolution of the economic mainstream through four major transformations of the discipline: from (...) political to analytical economics, debates around a logical empiricist economics, the consolidation of neoclassical economics and the recent expansion of the mainstream. For each of these steps, the key point of departure is explored, illustrated through the work of leading authors at the time. Thus, the book draws on recent research from the history of economic thought and debates the crucial role of historic concepts of economics for alternativity in the field. Finally, to put the approach into practice, the book examines the relation between today's mainstream and two of its relatives: ecological economics and degrowth. Finally, the book reflects on recent exciting developments in the discourse on alternativity and sheds light on some distant relatives of today's mainstream. This book marks a significant contribution to the literature on the debates around the state and nature of mainstream, alternative and heterodox economics. (shrink)

Martin Empson draws on a Marxist understanding of history to grapple with the contradictory potential of our relationship with our environment. In so doing he shows that human action is key, both to the destruction of nature and to the possibility of a sustainable solution to the ecological crises of the 21st century.

How can businesses and business leaders contribute to solutions of the big ethical, social, and ecological challenges of today? Within this context this book offers theoretical and practical approaches to making the world a better place for existing and future generations. It uses diverse, often multidimensional frames of reference and illustrates them with real-life cases to show positive solutions. The author's broad professional background and humanistic worldview are reflected in his application of psychological and virtue-oriented theories as well as philosophical (...) approaches. Some of the articles have an essay format, others share his experiences and experiments in his ethics classes using roleplays to cultivate empathic and prudent ethical behaviour. A primary motivation of the book is to inspire leaders as well as teachers and students of leadership and business by enriching their worldviews to see ethics as a fundamental aspect at all levels of economic activity. (shrink)

Interdisciplinarity has been a key term in the ecological debate ever since its advent in the early 1960s. The paper addresses these historical links and how the two terms ‘interdisciplinary’ and ‘ecology’ have influenced each other. The later concept ‘sustainable development’ is also truly interdisciplinary, including physical, biological, socio-economic and cultural, as well as normative, mechanisms, contexts and effects operating at scales ranging from the microscopic to the macroscopic. Policies to promote sustainable development need to be based on (...) the type of interdisciplinary thinking that has been advocated for several decades within the ecological debate. This applies not least to research into the sustainability aspects of urban development, the case discussed in this paper. Despite longstanding requests for interdisciplinarity, the development within the academic world has proceeded in the opposite direction. Many of the most influential metatheoretical perspectives virtually prohibit, or at best strongly discourage, the inclusion of insights about certain parts of reality. Here, critical realism could play a very important role as an underlabourer of interdisciplinarity. (shrink)

Many are calling for transformative food systems changes to promote population and planetary health. Yet there is a lack of research that considers whether current food policy frameworks and regulatory approaches are suited to tackle whole of food systems challenges. One such challenge is responding to the rise of ultra-processed foods (UPF) in human diets, and the related harms to population and planetary health. This paper presents a narrative review and synthesis of academic articles and international reports to critically examine (...) whether current food policy frameworks and regulatory approaches are sufficiently equipped to drive the transformative food systems changes needed to halt the rise of UPFs, reduce consumption and minimise harm. We draw on systems science approaches to conceptualise the UPF problem as an emergent property of complex adaptive food systems shaped by capitalist values and logics. Our findings reveal that current food policy frameworks often adjust or reform isolated aspects of food systems (e.g., prices, labels, food composition), but under-emphasise the deeper paradigms, goals and structures that underlie the rise of UPFs as a systems phenomenon, and its socio-ecological implications. We propose that a ‘leverage points’ framework illuminates where to intervene in food systems to generate multi-level changes, while the theory of ecological regulation highlights how to respond to complex multi-factorial problems, like the rise of UPFs, in diverse ways that respect planetary boundaries. More research is needed to better understand the transformative potential of ecological regulation to advance food systems transformation and attenuate whole of food systems challenges. (shrink)

In the midst of the current ecological crisis, there is often lofty talk of the need for humanity to ‘overcome its divisions’ and work together to tackle the big challenges of our time. But as this new book by Razmig Keucheyan shows, the real picture is very different. Just take the case of the siting of toxic waste landfills in the United States: if you want to know where waste is most likely to be dumped, ask yourself where Blacks, Hispanics, (...) Native Americans and other racial minorities live and where the poorest neighbourhoods are. This kind of ‘environmental racism’ is by no means restricted to the United States: it is very much a global phenomenon. Keucheyan show how the capitalist response to the crisis has been marked by a massive expansion in ‘environmental finance’. From ‘carbon markets’ to ‘pollution permits’, ‘climate derivatives’ and ‘catastrophe bonds’, we are seeing a proliferation of nature-related financial products. Instead of tackling the root of the problem, the neoliberal strategy seeks to profit from environmental risks. Moreover, with the rise in natural disasters, resource scarcity, food crises, the destabilization of the poles and oceans and the prospect of tens of millions of ‘climate refugees’, Western powers are increasingly adopting a military response to ecological problems. The Cold War is over: welcome to the ‘green wars’. From New Orleans to the Siachen glacier via the Arctic floes, Keucheyan explores the landmark sites of this new ‘climate geostrategy’. Through a sharp critique of the way capitalism responds to environmental disaster, this innovative book provides a fresh perspective on some of the most critical issues confronting our societies today. (shrink)

This article addressed historical aspects of the political economy involving sustained forest ecology in Sierra Leone as a whole, with emphasis on the Freetown Peninsula and its surrounding communities. Attention is paid to cultural, social and economic aspects involving forest livelihoods of residents on the Freetown Peninsula and far afield. The term 'Political Economy' is used in this situation to denote the relationship between the economics of people's livelihoods and public policy (in relation to the management (...) of legislative procedures) in ensuring that resources in the forest environment is sustainably managed to cater for the livelihood needs of people in Sierra Leone, while at the same time maintaining a balance in protecting the forest ecosystems. The paper has provided a critical review of the political economy of forest ecology in the country on the basis of scholarly discourses, and its applicability in adapting to the fragile political administrative management Sierra Leone have (and is continuing to) experienced. (shrink)

This is the first book to outline a basic philosophy of ecology using the standard categories of academic philosophy: metaphysics, axiology, epistemology, aesthetics, ethics, and political philosophy. The problems of global justice invariably involve ecological factors. Yet the science of ecology is itself imbued with philosophical questions. Therefore, studies in ecological justice, the sub-discipline of global justice that relates to the interaction of human and natural systems, should be preceded by the study of the philosophy of ecology. (...) This book enables the reader to access a philosophy of ecology and shows how this philosophy is inherently normative and provides tools for securing ecological justice. The moral philosophy of ecology directly addresses the root cause of ecological and environmental injustice: the violation of fundamental human rights caused by the inequitable distribution of the benefits and costs of industrialism. Philosophy of ecology thus has implications for human rights, pollution, poverty, unequal access to resources, sustainability, consumerism, land use, biodiversity, industrialization, energy policy, and other issues of social and global justice. This book offers an historical and interdisciplinary exegesis. The analysis is situated in the context of the Western intellectual tradition, and includes great thinkers in the history of ecological thinking in the West from the natural sciences, social sciences and humanities.​ Keller asks the big questions and surveys answers with remarkable detail. Here is an insightful analysis of contemporary, classical, and ancient thought, alike in the ecological sciences, the humanities, and economics, the roots and fruits of our concepts of nature and of being in the world. Keller is unexcelled in bridging the is/ought gap, bridging nature and culture, and in celebrating the richness of life, its pattern, process, and creativity on our wonderland Earth. Holmes Rolston, III University Distinguished Professor, Colorado State University Author of A New Environmental Ethics: The Next Millennium for Life on Earth Mentored by renowned ecologist Frank Golley and renowned philosopher Frederick Ferré, David Keller is well prepared to provide a deep history and a sweeping synthesis of the "idea of ecology"—including the metaphysical, epistemological, and ethical aspects of that idea, as well as the scientific. J. Baird Callicott University Distinguished Research Professor, University of North Texas Author of Thinking Like a Planet: The Land Ethic and the Earth Ethic. (shrink)

For centuries Andean civilization and ecology has afforded a special fascination for European travellers and officials. In this volume, eight writers - anthropologists, economists and historians working in Bolivia, Britain, France, Ireland and Peru - describe and analyse aspects of rural society in various Andean regions. They focus on the impact of capitalist development on both the peasant economy and the landed elite in the Andes and the ways in which that impact has been shaped by a specific (...) Andean culture and a characteristic Andean ecology and climate. Their discussion of Andean specificity centres on the notion of verticality, first developed by John Murra to describe political and economic adaptation to climatic variation in the Andean eco-system. The volume represents a substantial contribution to our understanding of Andean rural society and the nature of the Latin American peasantry and peasant economy. It will appeal to all those interested in economic anthropology, Latin America, peasant studies and the capitalist world-economy. (shrink)

_____This book challenges us to take a broad and ethical view of economic behavior, which includes all forms of exchange and human interaction, from how we spend our money to how we fulfill our role as responsible human beings in a global ecological framework. Drawing on Jewish ethical teachings, mystical lore, and tales of the Hasidic masters, the author examines a wide range of subjects, including competition, partnerships, and contracts, loans and interest, the laws of fair exchange, and tips (...) and presents. _____ The Kabbalistic teachings in this book not only impart wisdom about the world of money, but also lead us to self-understanding and the magic of knowing who we are, what we really want, and how to receive it. _____. (shrink)

During the recent decades, a global culrural-institutional network has gradually grown lip to project, implement, and use an enormous technological web that is supposed to observe, monitor, communicate, inventory, and assess our environment and its biodiversity in order to implement sustainable management models. The majority of "knowledge tools" that have been incorporated in the mainstream of this "techno-web" are amply based on a combination of mechanistic biology, genetic reductionism, economical determinism and neo-Darwinian cultural and biological perspectives. These approaches leave aside (...) many of the qualitative and relational aspects that can only be grasped by considering the semiotic networks operative in complex ecological and cultural systems. In this paper, it is suggested that a biosemiotic approach to ecology may prove useful for the modelling process which in turn will allow the construction of meaningful monitoring systems. It is aJso advanced that it may as well serve to better integrate our understanding and monitoring of ecosystems into the cultural process of searching for (human) sustainability. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 74-92 [Access article in PDF] John Dewey's Aesthetic Ecology of Public Intelligence and the Grounding of Civic Environmentalism Herbert Reid and Betsy Taylor "[The problem is] that of recovering the continuity of esthetic experience with normal processes of living." John Dewey, Art as Experience "This is not a protest. Repeat. This is not a protest. This is some kind of artistic expression. (...) Over." --A call that went out on Metro Toronto police radios on May 16, 1998, the date of the first Global Street Party. Quoted from Naomi Klein, No LogoThis paper argues for the importance of John Dewey's aesthetic philosophy to recent efforts to cultivate civic environmentalism while critiquing narrowly conservationist environmentalisms. We call for a strong version of civic environmentalism oriented towards holistic integration of ecological [End Page 74] concerns into all aspects of social, political, economic, and cultural life. Such a civic environmentalism argues that it is not enough to strive to preserve enclaved 'wilderness' or 'biodiversity' (as important as that is). It argues also for fundamental changes in the political and economic status quo, because ecological havoc is understood to be integrally linked with the structural forces that are increasing inequality and weakening democratic publics. Strengthening of the civic commons is integral to protection of the environmental commons. If the environmental commons are the substantive goods in common which are the sustaining grounds of life, the civic commons are the institutions, collective memories, social networks, and skills that enable and inspire individuals to engage with each other in stewarding the common good. Such collective labor for the larger good requires some form of collective imagination which enables awareness of self and other (human or non-human) as inherently valuable. But beyond this, it requires perceptual and social infrastructures that nurture the ability to see self and other as emergent from and dependent on the supra-individual matrix that supports both life and individual. Central to such civic labor, is a non-dualistic understanding of individual/matrix. Such a non-dualistic understanding of self/other-in-matrix is central to political and ecological imaginations that are decentered from ethnic, species, class, gender, or other forms of domination and solipsism.John Dewey's work as a whole is a powerful call for such a non-dualistic understanding of individual-in-matrix, and few have better understood its connections to democracy. But, it is in his philosophy of art that Dewey describes most specifically the central importance of the aesthetic dimension of public culture to overcoming crippling dualisms of Western modernity that vitiate participatory engagement- individual/world, nature/culture, ends/means, leisure/work, art/science, aesthetic/ordinary. His writings on art have not been much utilized in the philosophical work for civic environmentalism. This paper argues for their relevance to its key goal of overcoming the segmentation of life ushered in by modernity and buttressed by these dualisms.We first give an overview of recent theories of civic environmentalism and the crises it engages of inequality, injustice, technocracy, corporatization, and the pervasive assault on place and thinning of public participation. Second, we look at the implications of Dewey'saesthetic ecology for an "environmentalism of daily life" that challenges the false dualisms of neo-liberalism and of technocratic professionalism that undermine place-based [End Page 75] forms of life and knowledge. Third, we draw on Dewey's aesthetic philosophy to suggest ways to rebuild democratic public space at the nexus of body, place, and commons. Finally, we briefly outline key philosophical questions that have emerged in our ethnographic and political study of Appalachian grassroots activisms, and that embody this sort of placed, democratic mobilization to protect the civic and environmental commons. American Environmentalism: Crisis and Challenge Toward the end of the last decade, veteran New York Times journalist and now independent writer Philip Shabecoff set out to engage "a broad spectrum of thoughtful and informed people within and without the environmental movement." His Earth Rising: American Environmentalism in the 21st Century offers a very... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.1 (2003) 74-92 [Access article in PDF] John Dewey's Aesthetic Ecology of Public Intelligence and the Grounding of Civic Environmentalism Herbert Reid and Betsy Taylor "[The problem is] that of recovering the continuity of esthetic experience with normal processes of living." John Dewey, Art as Experience "This is not a protest. Repeat. This is not a protest. This is some kind of artistic expression. (...) Over." --A call that went out on Metro Toronto police radios on May 16, 1998, the date of the first Global Street Party. Quoted from Naomi Klein, No LogoThis paper argues for the importance of John Dewey's aesthetic philosophy to recent efforts to cultivate civic environmentalism while critiquing narrowly conservationist environmentalisms. We call for a strong version of civic environmentalism oriented towards holistic integration of ecological [End Page 74] concerns into all aspects of social, political, economic, and cultural life. Such a civic environmentalism argues that it is not enough to strive to preserve enclaved 'wilderness' or 'biodiversity' (as important as that is). It argues also for fundamental changes in the political and economic status quo, because ecological havoc is understood to be integrally linked with the structural forces that are increasing inequality and weakening democratic publics. Strengthening of the civic commons is integral to protection of the environmental commons. If the environmental commons are the substantive goods in common which are the sustaining grounds of life, the civic commons are the institutions, collective memories, social networks, and skills that enable and inspire individuals to engage with each other in stewarding the common good. Such collective labor for the larger good requires some form of collective imagination which enables awareness of self and other (human or non-human) as inherently valuable. But beyond this, it requires perceptual and social infrastructures that nurture the ability to see self and other as emergent from and dependent on the supra-individual matrix that supports both life and individual. Central to such civic labor, is a non-dualistic understanding of individual/matrix. Such a non-dualistic understanding of self/other-in-matrix is central to political and ecological imaginations that are decentered from ethnic, species, class, gender, or other forms of domination and solipsism.John Dewey's work as a whole is a powerful call for such a non-dualistic understanding of individual-in-matrix, and few have better understood its connections to democracy. But, it is in his philosophy of art that Dewey describes most specifically the central importance of the aesthetic dimension of public culture to overcoming crippling dualisms of Western modernity that vitiate participatory engagement- individual/world, nature/culture, ends/means, leisure/work, art/science, aesthetic/ordinary. His writings on art have not been much utilized in the philosophical work for civic environmentalism. This paper argues for their relevance to its key goal of overcoming the segmentation of life ushered in by modernity and buttressed by these dualisms.We first give an overview of recent theories of civic environmentalism and the crises it engages of inequality, injustice, technocracy, corporatization, and the pervasive assault on place and thinning of public participation. Second, we look at the implications of Dewey'saesthetic ecology for an "environmentalism of daily life" that challenges the false dualisms of neo-liberalism and of technocratic professionalism that undermine place-based [End Page 75] forms of life and knowledge. Third, we draw on Dewey's aesthetic philosophy to suggest ways to rebuild democratic public space at the nexus of body, place, and commons. Finally, we briefly outline key philosophical questions that have emerged in our ethnographic and political study of Appalachian grassroots activisms, and that embody this sort of placed, democratic mobilization to protect the civic and environmental commons. American Environmentalism: Crisis and Challenge Toward the end of the last decade, veteran New York Times journalist and now independent writer Philip Shabecoff set out to engage "a broad spectrum of thoughtful and informed people within and without the environmental movement." His Earth Rising: American Environmentalism in the 21st Century offers a very... (shrink)

Education is increasingly vocational and structured to serve the ongoing exponential increase in economic growth. Climate change is an outcome of these same economic values and praxes. Attempts to shift these values and our approach to technology are continually absorbed and overcome by the pressing motif of economic growth. In this article, Ruth Irwin uses Martin Heidegger's concept of the technological enframing of modernity to view economic growth. John Maynard Keynes's notion of economic growth has (...) impacted the pace of consumerism that now permeates every aspect of knowing about the world we live in. Irwin asks us to think through technological enframing anew by looking to an early mechanical Greek artifact, the Antikythera mechanism, which depicts a cyclical notion of time used by ancient cultures to define the rhythm of economic productivity. The earth-centric cosmos embodied by this mechanism helped the Mesopotamian economy stay within the parameters of the local ecology and demonstrates that cyclical economic growth may enable a civilization to maintain a steady state over time and survive for millennia. An earth-centric cosmology creates a different set of values, one that emphasizes the need to regulate the pace of consumerism rather than allowing it free rein “as by an Invisible Hand.” The role of education in this exploration is twofold: first, it is a pivotal site for cultural exploration and transformation; and second, the expectations of the state strictly limit the forms education can take, so that as long as promoting economic growth defines state expectations, education will remain subservient to these values. If we aim to overcome climate change, Irwin concludes, we need to transform the expectations for education from society as well as from teachers. (shrink)

Talking About Trees ranges widely, from personal narratives to theoretical discussions on the need for the precautionary principle in science.

This book explores the political, economic, social, and environmental health relations and politics of the global tech and electronics industry. Peter Little argues that, in the digital age, we need greater synthesis of political ecology, ethnography, and technocapital critique.

During the recent decades, a global culrural-institutional network has gradually grown lip to project, implement, and use an enormous technological web that is supposed to observe, monitor, communicate, inventory, and assess our environment and its biodiversity in order to implement sustainable management models. The majority of "knowledge tools" that have been incorporated in the mainstream of this "techno-web" are amply based on a combination of mechanistic biology, genetic reductionism, economical determinism and neo-Darwinian cultural and biological perspectives. These approaches leave aside (...) many of the qualitative and relational aspects that can only be grasped by considering the semiotic networks operative in complex ecological and cultural systems. In this paper, it is suggested that a biosemiotic approach to ecology may prove useful for the modelling process which in turn will allow the construction of meaningful monitoring systems. It is aJso advanced that it may as well serve to better integrate our understanding and monitoring of ecosystems into the cultural process of searching for (human) sustainability. (shrink)

The debate on sustainable globalized development rests on two clearly stated economic assumptions: that "development" proceeds, solely and inevitably, through industrialization and the proliferation of capital intensive high-technology, towards the creation of service sector economies; and that globalization, based on a neoliberal, capitalist, free market ideology, provides the only vehicle for such development. Sustainability, according to the proponents of globalized development, is merely a function of market forces, which will generate the solutions for all problems including the environmental dilemmas (...) that loom over the globe today. The social focus of globalized development is clearly the "individual" and the much-touted goal of development in the context of these debates, is the emancipation of the individual from want. This glorification of the individual, so characteristic of the Enlightenment, has defined all aspects of modernity, leading to approaches that are self-focused and that give little thought to the needs of society or even the social context. The increasing impoverishment of human life and the growing environmental degradation, however, provide a poignant counterpoint to this onrush of capital interests, demanding a reassessment of sustainability separate from the logic of industrialization and globalized development. This paper examines the unfolding of the logic of capitalism, which underlies the structure of the Rostowian model of development and the problems in the assumptions underlying today''s globalized development process. The evident impossibility of sustainability in the current growth-based market system leads to the examination of alternatives including a reflexive understanding of the choices and the inclusion of opportunity costs, related to the social, environmental and economic aspects of decision making. The integration of all factors of production into the logic of development provides a sustainable alternative to the current system. (shrink)

Corporate sustainability reports are supposed to provide a complete and balanced picture of corporate sustainability performance. They are, however, usually voluntary and thus prone to interpretation and even greenwashing tendencies. To overcome this problem, the Global Reporting Initiative (GRI) provides standardized reporting guidelines challenging companies to report positive and negative aspects of an organization’s sustainability performance. However, the reporting of “negative aspects” in particular can endanger corporate legitimacy if perceived by the stakeholders as not being in line with (...) societal norms and values. Starting from the theoretical lenses of economics-based disclosure theories and socio-political theories of disclosure, the focus of this study therefore was to analyze the communicative legitimation strategies companies use to report “negative aspects,” i.e., negative ecological and social impact caused by corporate activity. Using qualitative content analysis of GRI-oriented sustainability reports from companies listed on the US Dow Jones Industrial Average Index and on the German DAX Index, we identified six legitimation strategies. We discuss these strategies regarding to symbolic and substantial management of legitimacy. We show that symbolic legitimation strategies aiming at modifying the perception of legitimizing stakeholders dominate in the reports at hand. Such persuasion, however, does not meet the requirement of impartiality as postulated by the GRI guidelines. Building upon this conclusion we propose a concise characterization of “negative aspects” and develop a GRI-compliant schema of reporting about them. In doing so, we offer a way to improve the overall “balance” of sustainability reporting contributing to a true and fair view in sustainability disclosure. (shrink)

Examination of the many factors that have shaped ecological thought over the ages and in challenging the basic assumptions of the Western worldview, exposes the fundamental flaws in a system that believes in unlimited economic growth within a finite world and has confused financial worth with the real wealth of the natural systems upon which we are all dependent. [book jacket].

Nautilus Award Gold Medal Winner, Ecology & Environment In Matter and Desire, internationally renowned biologist and philosopher Andreas Weber rewrites ecology as a tender practice of forging relationships, of yearning for connections, and of expressing these desires through our bodies. Being alive is an erotic process--constantly transforming the self through contact with others, desiring ever more life. In clever and surprising ways, Weber recognizes that love--the impulse to establish connections, to intermingle, to weave our existence poetically together with (...) that of other beings--is a foundational principle of reality. The fact that we disregard this principle lies at the core of a global crisis of meaning that plays out in the avalanche of species loss and in our belief that the world is a dead mechanism controlled through economic efficiency. Although rooted in scientific observation, Matter and Desire becomes a tender philosophy for the Anthropocene, a "poetic materialism," that closes the gap between mind and matter. Ultimately, Weber discovers, in order to save life on Earth--and our own meaningful existence as human beings--we must learn to love. (shrink)

This book explores the impact of disintegrity on various aspects of governance, as the disregard of ecological conditions produce grave direct effects to human rights (to water or food) and, indirectly, also to human security in several ways. International legal regimes need to be reconsidered and perhaps re-interpreted, in order to correct these situations that affect the commons today. Some believe that our starting point should acknowledge the impact we already have on the natural world, and accept that we (...) now live in the "anthropocene". Others think that the present emphasis on sustainable development needs to be re-defined. Finally, many believe that reconnecting with moral principles both in professional life and in governance in general represents a necessary first step. (shrink)

Rising Tidesis an extensively researched and engagingly written examination of the many factors that have shaped ecological thought.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 17-29 [Access article in PDF] A Christian Critique of Economics Carol Johnston Christian Theological Seminary Introduction: A Word About History Contrary to the assertions of many contemporary economists, no economic model is "value-free." Both of the major models in the world today, capitalism (or neoclassical economic theory) and Marxism (or Marxian economics), have a long history in which basic assumptions and value choices (...) were made that govern the models. Those assumptions and value choices have deep roots in Western culture, and were certainly shaped by Christianity as it has been practiced in the West (as opposed, often, to how it should have been practiced!). But in both cases, alternative choices were possible, and, as we shall see, some opportunities were missed. However, it is not my purpose to attempt to determine to what extent Christianity can be blamed or credited with the economics we must live with today. Rather, I hope to examine economics from the perspective of my Christian faith to ask how the economic models so powerful today have missed (or worked against) crucial elements of Jewish and Christian standards of justice, and how they might be transformed to create economies that are healthier for human and natural communities, and ecologically sustainable.When Adam Smith published his Inquiry into the Nature and Causes of the Wealth of Nations in 1776, he was asking if there could be a better way to run economies than the entrenched mercantilism of his day, which operated through state monopolies to benefit an elite. He and many others in his time were frustrated with mercantilism and searching for alternatives. They never imagined that the ideas they wrote about would some day coalesce into what we now call "capitalism," and succeed beyond their wildest dreams. They were just trying to make the system more open to more participation by a wider range of people. I believe that today we are in a similar situation. Capitalism has been wildly successful in its single goal: constant growth in the production of "goods." From a Christian perspective, this is an ambiguous goal and in and of itself cannot be supported. In addition, capitalism also has serious negative effects on both communities and the natural environment that must be dealt with, and it has a built-in tendency to leave many people marginalized—not only unemployed and often unemployable within the capitalist market system, but even worse, [End Page 17] stripped of traditional access to subsistence living. Consequently, many of us are searching for solutions—for ways to go beyond cosmetic reforms and really transform capitalism to make it a more equitable and environmentally sustainable system. Surely if Adam Smith and others of his day could think their way through to better ideas about economics than those offered in mercantilism, we can do the same with the economic models available to us today. If they could do it, we can do it. Thinking Theologically About Economics and Acting Responsibly As a Christian, I already approach economics with a number of assumptions, value choices, and perspectives that come from my tradition. I hope to be clear about what those are and compare them with those that are embedded in economics.First of all, the world (which is both material and spiritual) is created by God, who recognizes it as "good" (Gen. 1). This world then is not something to be escaped (contrary to the beliefs of some Christians), but is to be lived in as fully as possible as the gracious gift of a generous and loving God. From a Christian perspective, science has for the most part focused solely on the material aspect of creation and ignored the spiritual. Insofar as economics has tried to be "scientific," it has also worked within a narrow framework of "facts" that focuses solely on "natural laws" and how things work at a material level. This is very inadequate from a Christian perspective, but as far as it goes, it is true enough. If economics would carefully stay within its own realm of "facts," Christians could have little to quarrel with. However... (shrink)

As a result of the increasing economical exploitation of outer space, humanity faces a new challenge that, as well as having economic advantages, also entails a great many ecological hazards. At present, the human race is encroaching on outer space, particularly in the form of almost 5000 active satellites and the corresponding space debris they produce. For the large part, this debris burns up on entering the Earth’s atmosphere, yet time and again it still does cause damage. However, this (...) could change dramatically if, as is now foreseeable, further uses of outer space, such as tourism, so-called satellite mega-constellations, regular transport flights to the moon or even Mars and the extraction of water and valuable rocks from celestial bodies, are expanded. There is a danger that ecological damage like that of the earlier phases of economic development will become externalised and ultimately pose a threat to the whole of humanity. Sautter’s ‘global “sustainability trilemma”’ remains unresolved. This trilemma consists in the fact that, in political resolutions, ‘the growth of resource-intensive prosperity is weighted far more highly than the conservation of functioning ecosystems and the implementation of inter- and intragenerational “justice”’ and that there are ‘up until now no efficient and ethically acceptable solutions’ for this problem. In this situation, it is therefore more important that rules for the sustainable use of outer space be established and enshrined as legally binding so that it becomes possible to minimise or even to preclude negative ecological consequences.Contribution: Although the commercial use of outer space does not seem to be a crucial point, it marks a new step of the dynamics of modern economics that has to be identified as an important ethical challenge. The article discusses aspects of ethics, law, religion and economy in a multidisciplinary way. (shrink)

Why was Hensen unsuccesful in the quantification of ecological sampling? No aspect of plankton research itself seems to have hindered quantification; both collecting methods and taxonomy were sufficiently advanced. The reason is probably that at the time he began sampling, Hensen had to devise his own statistical methods for expressing the reproducibility and validity of samples. Hensen might have succeeded in this if he had overcome prevalent nineteenth-century attitudes toward randomness.The statistical literature of medicine and physics with which Hensen was (...) probably familiar gave methods for expressing reproducibility and for comparing differences between means of different sets of observations. For example, a student of Poisson writing on medical statistics advocated using Poisson's limit (standard error 2√2) to test the difference between two means56. Other authors suggested that differences between means were most meaningful if very large numbers of observations were used.57 In his laboratory subsampling, Hensen used the propable error as a limit about means. In this and other ways, he seems most indebted to the physicist Ernst Abbe for statistical methods.58 However, all the methodology available to Hensen had been developed for situations in which errors are a property of the measurement or sampling process, and not of the phenomena themselves. The available methods for measuring reproducibility were based on the assumption that differences from the average were small and that they tended to accumulate about the mean in a bell-shaped pattern. Hensen constantly reinvestigated the distribution of plankton numbers about the average using a different method each time. Westergaard points out that medical statisticians did not make such investigations with their biological data.59To a considerable extent, biological sampling problems forced development of theory because samples afforded the only information on a pattern in water or soil which could not be directly observed. The sampling methods of Laplace and the late nineteenth-century government statisticians contrasted strongly with Hensen's because, either through subjective knowledge of the population sampled or through censuses, they attempted to choose representative or typical samples.60 The high reproducibility and validity of representative sampling is attained by knowing more about a population than a biologist can ordinarily know. The uncertain reproducibility and validity of biological sampling spurred the development of formal sampling theory.A formal sampling theory developed only after change in the general intellectual attitude toward randomness, which was reflected in nineteenth-century statistics.61 The ninteenth-century attitude that randomness is not part of nature changed in the twentieth century to a view of randomness as a property of nature.62 The physicist's incorporation of randomness into physical models in response to this intellectual change late in the nineteenth-century is discussed by Bork.63 In biology, the change was initiated by the attention Darwin focused on morphological variation. The English biometricians — Francis Galton and W. F. R. Weldon, for example — were prominent in developing methods for the analysis of biological variation.64 Most pertinent to the development of sampling theory was Karl Pearson's use of frequency distributions as models of biological variation. In ecology, quantification was brought about by Ronald Fisher more than by anyone else; he incorporated randomness into sampling plans and built upon the methods developed earlier for analysis of individual variation. Fisher's use of random sampling allowed comparison between the sample collections and the collections expected from a model population of known patterning (calculated with a frequency distribution). This is a much more efficient method of determining the validity of a sample than Hensen's comparison of collections with a model uniform collection. Intellectual background and accumulated biological information caused Fisher to find variability where Hensen had seen uniformity.In summary, Victor Hensen became interested in fisheries research because of the economic importance of fishing to Germany. Hensen had considerable understanding of the prerequisites for valid sampling, but the value of his quantitative approach was limited by the general preconceptions shared by most nineteenth-century biologists. Through Hensen's efforts many other biologists were stimulated to undertake quantitative samples, even though the statistical methods for analyzing variation among populations developed only after methods for analyzing variation among individuals had been developed. *** DIRECT SUPPORT *** A8402011 00003. (shrink)

While questions about the environmental sustainability of contemporary farming practices and the socioeconomic viability of rural communities are attracting increasing attention throughout the US, these two issues are rarely considered together. This paper explores the current and potential connections between these two aspects of sustainability, using data on community members’ and farmers’ views of agricultural issues in California’s Central Valley. These views were collected from a series of individual and group interviews with biologically oriented and conventional farmers as well (...) as community stakeholders. Local marketing, farmland preservation, and perceptions of sustainable agriculture comprised the primary topics of discussion. The mixed results indicate that, while many farmers and community members have a strong interest in these topics, sustainable community development and the use of sustainable farming practices are seldom explicitly linked. On the other hand, many separate efforts around the Valley to increase local marketing and agritourism, improve public education about agriculture, and organize grassroots farmland preservation initiatives were documented. We conclude that linking these efforts more explicitly to sustainable agriculture and promoting more engagement between ecologically oriented farmers and their communities could engender more economic and political support for these farmers, helping them and their communities to achieve greater sustainability in the long run. (shrink)

Will the ecological crises of our time be resolved using the same form of thought that has brought them about? Are technological prowess and political power the proper tools to address them? Is there not a deeper connection between our ecological crises and our human, social, political, economic, and ethical crises? This book argues that the popular approaches to ecological, bioethical, and other human crises are not working because they fail to examine the problem in its full depth. This (...) depth escapes us because we have abandoned true metaphysical reflection on the whole and substituted it unknowingly for a series of inadequate alternatives. Both the technocratic paradigm that views all of nature mechanistically and its antagonists--the eco-philosophies that argue for the realities of intrinsic value, relationality, and beauty--carry partial truths but are insufficient. This book presents a more radical alternative, rooted in the classical tradition yet fresh and vibrant. The metaphysics of gift, based in the giftedness of existence shared by all, offers a deeper and more satisfying vision of all things that can transform our relationship with nature and touches every aspect of human life: social, political, economic, technical, and ethical"-- Back cover. (shrink)

Philosophers, Henri Bergson once observed, "seem to philosophize as if they were sealed in the privacy of their study and did not live on a planet surrounded by the vast organic world of animals, plants, insects, and protozoa." Providing a solid overview of ecological philosophy and original insights into this developing field, Minding Nature focuses on some of the most influential thinkers who, in fact, have emphasized our natural relations to the earth, our social creations, and each other. Combining philosophy, (...) ecology, and political theory, chapters thoroughly examine, critique, and build upon the ideas of such luminaries as Thomas Hobbes, Martin Heidegger, Ernst Bloch, Hannah Arendt, Herbert Marcuse, Barry Commoner, Rachel Carson, and Jurgen Habermas, among others. Each thinker considered has contributed significantly to both contemporary discussion and historical understanding of political, epistemological, or social aspects related to nature and, with several exceptions, stimulated constructive dialogue within progressive, democratic, and radical left circles. By challenging the notion that conservation is inherently politically conservative or that our oikos (home) must be rendered uniformly economic where ecology is concerned, they enable us to rethink the possibility of creating a more democratic and ecological society. (shrink)

In this book a distinguished group of environmental experts argues that in order to solve global environmental problems, we must view them in a broad interdisciplinary perspective that recognizes the relations—the interconnected circle—among ecology, economics, and ethics. Currently the circle is broken, they say, because environmental policy is decided on short-term estimations of material that take little account of the economic or moral burdens that will be borne by future generations if we deplete our resources now. We must, (...) assert the authors, have a better knowledge of the science underlying our environmental problems, we must understand their causes and consequences in relation to our economic and political systems, and we must recognize that an effective response will require a shift in a technologically oriented society’s ethical attitude toward the natural environment. The authors address a wide range of concerns from global atmospheric degradation and spreading toxification of the environment to loss of forests and massive species extinctions. They offer to general readers, students, and professionals practical assessments and remedies for many of these problems. They suggest, for example, mechanisms that provide economic incentives for conservation; engineering and technical adaptations to use resources more effectively and dispose of waste products; better economic accounting procedures for measuring the real environmental costs of our depletion of natural resources; and a remodeled education system that better prepares us to see each individual’s responsibility to the environment. (shrink)

As the twentieth century draws to a close and the rush to globalization gathers momentum, political and economic considerations are crowding out vital ethical questions about the shape of our future. Now, Hans Kung, one of the world's preeminent Christian theologians, explores these issues in a visionary and cautionary look at the coming global society. How can the new world order of the twenty first century avoid the horrors of the twentieth? Will nations form a real community or continue (...) to aggressively pursue their own interests? Will the Machiavellian approaches of the past prevail over idealism and a more humanitarian politics? What role can religion play in a world increasingly dominated by transnational corporations? Kung tackles these and many other questions with the insight and moral authority that comes from a lifetime's devotion to the search for justice and human dignity. Arguing against both an amoral realpolitik and an immoral resurgence of laissez faire economics, Kung defines a comprehensive ethicfounded on the bedrock of mutual respect and humane treatment of all beingsthat would encompass the ecological, legal, technological, and social patterns that are reshaping civilization. If we are going to have a global economy, a global technology, a global media, Kung argues, we must also have a global ethic to which all nations, and peoples of the most varied backgrounds and beliefs, can commit themselves. "The world," he says, "is not going to be held together by the Internet." For anyone concerned about the world we are creating, A Global Ethic for Global Politics and Economics offers equal measures of informed analysis, compassionate foresight, and wise counsel. (shrink)

This article explores urban dwellers' perceptions of climate change and their propensity to act ecologically. It argues that a better understanding of people's moral and psychological functioning toward ecology could guide the creation of more suitable environmental management strategies. The study is based on semi-structured interviews investigating the environmental values of urban inhabitants; the interviews were conducted in 2018, in a coastal French area affected by recurring floods. Our results showed no significant relationships among the three studied factors of (...) experiencing natural hazards, becoming aware of sustainable issues and developing intentions to 'act green'. In fact, these last two aspects depended mainly on informal education and socio-economic conditions. Using a 'heuristic of fear' (Jonas 1984) to develop sustainability practices is therefore inefficient, at best. Instead, practical efforts should be centred on upbringing, education, self-efficacy and socio-economic and political regulations, especially in a country like France where people are historically used to welcoming collective regulations by the Welfare State. (shrink)

While economic theory has been enormously influential since the eighteenth century, the level of dominance of culture, politics and ethics gained by it in the last few decades is unprecedented. Not only has economic theory taken the place of political philosophy and ethical discourse and imposed its own concepts and image of society on other social sciences, it has redefined the natural sciences through its own categories as nothing but instruments of production, investment in which is to be (...) judged in terms of its profitability. In this chapter I challenge all this, arguing for the primacy of political philosophy inspired by T.H. Green, showing how A.N. Whitehead provided the natural philosophy to defend Green's social liberalism. I then defend ecological economics and human ecology based on assumptions deriving from Whitehead to replace current economic and political doctrines as the basis for formulating public policy. (shrink)

Kluczowy kontekst artykułu stanowi najnowsza wiedza dotycząca powagi planetarnego kryzysu środowiskowego i jego reperkusji społeczno-gospodarczych (kompromitacja kapitalizmu paliw kopalnych i nierówności). Na tym tle teoretycznym zostaną ze sobą krytycznie porównane trzy ujęcia. Chodzi o filozofię Herberta Marcusego, krytykę tzw. „tanich natur” i kapitałocenu Jasona W. Moore’a oraz o ekonomię ekologiczną wystudzania wzrostu. Wszystkie z nich to postkapitalistyczne eko-utopie budowane w obliczu troski o samo przetrwanie cywilizacji. Tekst poszukuje antycypacji myśli Moore’a i idei ekonomistów ekologicznych w refleksji Marcusego na temat ekologii. (...) Wskazane zostaną ważne podobieństwa, jak i wybrane różnice między wymienionymi wyżej koncepcjami. Artykuł rozpatruje przy tym dwa poziomy: diagnozy dotyczącej problemów rozwiniętego społeczeństwa przemysłowego oraz możliwej, systemowej oraz konstruktywnej korekty. Tekst przekonuje, że istnienie konkretnych ujęć ekonomii ekologicznej dewzrostu, dobrobytu i redystrybucji przeczy tezie Marcusego o tym, że kapitalizm całkowicie kolonizuje ludzką wyobraźnię. (shrink)

This essay is an attempt to link aspects of Kierkegaard’s experimental writings with new contemporary ecological perspectives which—in the act of interpenetration—are fusing philosophy, science, literature, anthropology, political thought, new economic perspectives, and visual and sound media, in order to open up new ways to live and flourish on a damaged planet—in our “age of disintegration.” I present Kierkegaard’s diagnosis of his time as “the age of disintegration” (from 1848) as something that can be connected to the contemporary (...) socio-political conditions in late modernity, and to the new epoch on the horizon which we are now experiencing. I interpret Kierkegaard’s expression “out into the middle of life” as the kernel of Kierkegaard’s authorship of interruption and unsettling. I argue it can be implicitly included in aspects of ecological perspectives offered by innovative writers today. (shrink)

Mathematical modeling can ground communication and reciprocal enrichment among fields of knowledge whose domains are very different. We propose a new mathematical model applicable in biology, specified into ecology and evolutionary biology, and in cultural transmission studies, considered as a branch of economics. Main inspiration for the model are some biological concepts we call “eco-phenotypic” such as development, plasticity, reaction norm, phenotypic heritability, epigenetics, and niche construction. “Physiology” is a core concept we introduce and translate differently in the biological (...) and cultural domains. The model is ecological in that it aims at describing and studying organisms and populations that perform living, intended as a thermodynamic, matter-energy process concerning resources gathering, usage, and depletion in a spatiotemporal context with given characteristics, as well as with multiplication and space occupation. The model also supports evolution, intended as a dynamics including cumulative change in the features of unique organisms that are connected into breeding populations. The model is then applicable to the economics of cultural transmission in which individuals form their attitudes and patterns of behavior under a complex system of influences derived from their “cultural parents”, other members of the society, and the environment. On the side of biology, an innovative goal is to integrate in a single model all the eco-phenotypic concepts as well as both evolution and ecology. On the side of cultural transmission, eco-phenotypic modeling seems more appropriate in capturing some aspects of cultural systems which are modeled away in the earlier framework based on Mendelian population genetics. (shrink)

Is there a scientific revolution taking place in economics? This piece seeks to apply the thinking of Wittgenstein and of the major philosopher of science who was, I have argued elsewhere, most influenced by him—Kuhn—to the emergence of ‘ecological economics’.

Is there a scientific revolution taking place in economics? This piece seeks to apply the thinking of Wittgenstein and of the major philosopher of science who was, I have argued elsewhere, most influenced by him—Kuhn—to the emergence of ‘ecological economics’.

In order to enable firms to successfully deal with issues of corporate sustainability, the firms' stakeholders would need to participate in sustainability accounting and management. In practice, however, participative sustainability accounting and management are often unfeasible. The resulting consequence is the risk of misbalancing single aspects of sustainability. The purpose of this article is to show that reflexivity in sustainability accounting and management, that is, an ongoing reflection on the relationship between the goals of corporate sustainability and the overarching (...) objective of sustainable development can, at least, mitigate this problem. Reflexivity has the potential to initiate processes of collective learning and could eventually bring about the realization of business models that integrate economic, ecological, and social considerations. (shrink)

This paper argues that mainstream economics has never before been more influential, that this threatens the future of humanity, and provides a history and defence of ecological economics and human ecology founded on process philosophy showing how these can and should replace mainstream economics.