There is an urgent call for nurses to address climate change, especially in advocating for those most under threat to the impacts. Social justice is important to nurses in their relations with individuals and populations, including actions to address climate justice. The purpose of this article is to present a Global Nurse Agenda for Climate Justice to spark dialog, provide direction, and to promote nursing action for just‐relations and responsibility for planetary health. Grounding ourselves within the Mi'kmaw concept of Etuaptmumk (...) (two‐eyed seeing), we suggest that climate justice is both call and response, moving nurses from silence to Ksaltultinej (love as action). We review the movement for climate justice in nursing, weaving between our own stories, our relations with Mi'kmaw ways of knowing, and the stories of the movement, with considerations for the (w)holistic perspectives foundational to nursing's metaparadigm of person, environment, and health. We provide a background to the work of the Global Nurse Agenda for Climate Justice steering committee including their role at the 26th United Nations Climate Change Conference in Glasgow, 2021, and share our own stories of action to frame this agenda. We accept our Responsibility for the challenges of climate justice with humility and invite others to join us. (shrink)

From one viewpoint, interstate borders are simple ‘artefacts on the ground’. Borders exist for a variety of practical reasons and can be classified according to the purposes they serve and how they serve them. They enable a whole host of important political, social, and economic activities. From a very different perspective, borders are artefacts of dominant discursive processes that have led to the fencing off of chunks of territory and people from one another. Such processes can change and as they (...) do, borders live on as residual phenomena that may still capture our imagination but no longer serve any essential purpose. Yet, what if, although still necessary for all sorts of reasons, borders are also inherently problematic? We need to change the way in which we think about borders to openly acknowledge their equivocal character. In other words, we need to see a border not as that which is either fixed or that as such must be overcome, but as an evolving construction that has both practical merits and demerits that must be constantly reweighed. Thinking about borders should be opened up to consider territorial spaces as ‘dwelling’ rather than national spaces and to see political responsibility for pursuit of a ‘decent life’ as extending beyond the borders of any particular state. Borders matter, then, both because they have real effects and because they trap thinking about and acting in the world in territorial terms. Keywords: borders, frontiers, decent life, dwelling, territory, heterotopia, globalization (Published online: 7 November 2008) Citation: Ethics & Global Politics. Vol. 1, No. 4, 2008, pp. 175-191. DOI: 10.3402/egp.v1i4.1892. (shrink)

Pressured Into Crime: An Overview of General Strain Theory by Robert Agnew provides an overview of general strain theory, one of the leading explanations of crime and delinquency, developed by author Robert Agnew. Written to be student-friendly, Pressured Into Crime features numerous real-world examples, insightful and colorful quotes from former and active criminals, clear summaries of major points, and challenging review and discussion questions at the end of each chapter.This book provides the following:* It compares and contrasts GST (...) to other leading theories of crime, including biopsychological, control, social learning, routine activities, and social disorganization theories.* It describes the evidence on GST, including the most current research on the types of strains most likely to cause crime, why these strains cause crime, and the factors that influence the effects of strains on crime.* It employs GST to explain patterns of offending over the life course as well as age, gender, class, and race/ethnic differences in offending.* It uses GST to explain community and societal differences in crime rates.* It draws on GST to make recommendations for reducing crime.* It revises and extends GST to take into account the latest research findings.Pressured Into Crime allows students to explore this major theory in depth--reviewing the research on the theory, comparing it to other theories, and applying the theory to key issues in the study of crime. (shrink)

The contemporary revival of virtue ethics has focused primarily on retrieving central moral commitments of Aristotle, Thomas Aquinas, and the Neoplatonist traditions. Christian virtue ethicists would do well to expand this retrieval further to include the writings of the Roman Stoics. This essay argues that the ethics of Jonathan Edwards exemplifies major Stoic themes and explores three noteworthy points of intersection between Stoic ethics and Edwards's thought: a conception of virtue as consent to a benevolent providence, the identification of virtue (...) as a singular and transformative good, and an account of moral formation as simultaneously self-directed and received. Common ground between Edwards and the Stoics illustrates the value of recognizing Stoic moral thought as a philosophical framework that can enhance and undergird Christian ethicists' understandings of moral development and the nature of virtue. (shrink)

"An examination of the writings on virtues and ethics of eighteenth-century Puritan Jonathan Edwards"--Provided by publisher.

The Enlightenment saw a critical engagement with the ancient idea that music carries certain powers - it heals and pacifies, civilizes and educates. Yet this interest in musical utility seems to conflict with larger notions of aesthetic autonomy that emerged at the same time. In Enlightenment Orpheus, Vanessa Agnew examines this apparent conflict, and provocatively questions the notion of an aesthetic-philosophical break between the eighteenth and nineteenth centuries.

This book examines the dialogue between Roman Stoic ethics and the work of Martin Luther, John Calvin, and Jonathan Edwards. Elizabeth Agnew Cochran illuminates key theological convictions that provide a foundation for constructing a contemporary Protestant virtue ethic consistent with a number of theological beliefs characteristic of the historical Reformed tradition. Building on this conversation, this book develops the claims that faith holds a unique value among possible moral goods; virtue has a unity that coincides with a soteriology that (...) conceives justification as radically transforming a Christian from a sinner to one who is righteous before God; and moral responsibility is realized through a dispositional consent to God's loving providence. (shrink)

This book offers geographical perspectives on the condition of the United States at the outset of the twenty-first century. It compares the American ideals of liberty, equality, individual opportunity, and social improvement with the contemporary condition of the regions, states and localities - the ideal American space with its reality as a place. It uses the public standard provided by the official ideology of the United States to see how well things are really going. The authors consider the contrast between (...) ideal and reality at local, state, and national levels in education, health, and welfare, in community, race, gender, and class relations, in economic and industrial development, and in the use and exploitation of America's landscape. Each chapter addresses the issues through evidence of long-term and recent trends, and grounds its arguments in information. American Space/American Place provides a series of compelling insights into the current condition of American society, its natural environment, and its place within the world. (shrink)

Introduction -- Stoic ethics and rhetoric -- Eighteenth-century common sense and sensus communis -- Taste and sensus communis -- Propriety, sympathy, and style fusing individual and social -- Victorian language theories and the decline of sensus communis.

Broad in scope and edited by two massive names in geography, this is a critical exploration of how the field has emerged and fared over the course of its modern institutionalization.

In an age where digital images are omnipresent, the use of participant photography in qualitative research has become accessible and commonplace. Yet, scant attention is paid to the social justice impact of photovoice amongst studies that have used this innovative method as a way to promote social justice. There is a need to review this method to understand its contributions and possibilities. This literature review of photovoice research studies (i) explores whether authors implicitly or explicitly related the methodologies to their (...) aims of promoting social justice (methodology–method fit) and (ii) outlines the social justice research impact of photovoice findings using the framework of social justice awareness, amelioration and transformation. PubMed, Scopus, PsycINFO and Web of Science databases were searched from the years 2008–13 using the following keywords: photovoice; photonovella; photovoice and social justice; and photovoice and participatory action research. Of the 30 research studies reviewed, only thirteen identified an underlying methodology guiding the photovoice method. The social justice impacts emphasized were more related to social justice awareness (n = 30) than amelioration (n = 11) or transformation (n = 3). Future researchers using photovoice as a way to promote social justice are encouraged to assess and plan for the social justice impact desired. (shrink)

ALTHOUGH STOIC THOUGHT HAS SHAPED THE CHRISTIAN TRADITION IN decisive ways, Christian ethicists largely overlook the insights Stoicism offers for contemporary Christian discussion of virtue. This essay expands and elaborates our retrieval of ancient ethics of virtue by exploring Stoic "assent" and its possible intersections with Christian ethics. Rather than being tragically fatalistic, Stoic assent functions as a response to divine providence that is compatible with theological commitments that find particular expression in historical Protestant traditions: the claim that salvation occurs (...) by faith alone and a conviction that humans are both morally accountable and utterly dependent upon God. Stoic moral thought offers a framework for developing a morally rich account of the virtues that takes seriously these Christian beliefs. (shrink)

This book offers a new reading of Jonathan Edwards’s virtue ethic that examines a range of qualities Edwards identifies as “virtues” and considers their importance for contemporary ethics. Each of Edwards’s human virtues is “receptive” in nature: humans acquire the virtues through receiving divine grace, and therefore depend utterly on Edwards’s God for virtue’s acquisition. By contending that humans remain authentic moral agents even as they are unable to attain virtue apart from his God’s assistance, Edwards challenges contemporary conceptions of (...) moral responsibility, which tend to emphasize human autonomy as a central part of accountability. (shrink)

What everything is about -- Why understanding cycles matters and how to recognize a cycle when you're in one -- A new science in the making -- How cycles study became a science that can explain the universe or predict your future -- Follow the money -- Cycles students got profitable early warnings of the 2008/9 financial crisis, did you? -- Nature on the move -- Will it rain on your parade? Will a rising tide flood your basement? : try (...) asking cycles -- Heeding nature's clock -- Do you doze after lunch? : it isn't food, are you bright at dawn? : it's not sun, it's cycles -- Making the most of moods -- For the curse in woman or just the blues in anyone, cycles can be a saving grace -- Cycles as history -- How did China get so rich? Why the war in Afghanistan? -- It could be star-born cycles -- Looking to the heavens -- Is the universe a giant musical instrument? : scientists and poets can hear it singing -- Thinking out of the box -- Independent thinkers are allied with cycles students in learning from nature's rich text. (shrink)

ABSTRACTThis essay is a response to C. Kavin Rowe's critique of my 2011 argument that certain dimensions of Roman Stoic ethics are at work in Jonathan Edwards's moral thought. Rowe raises questions about the act of selectively retrieving ideas from a philosophical tradition to support constructive work in another tradition. I argue for the importance of acknowledging how Christian thought has been shaped by what Jeffrey Stout describes as moral bricolage, the selective retrieval of ideas from various traditions, and I (...) contend that this bricolage can continue to be a fruitful means through which Christian ethics engages external traditions. Moreover, the importance of Stoicism's retrieval in early modern philosophy makes the work of eighteenth‐century theologians such as Edwards a particularly valuable resource for exploring the plausibility of Christian engagement with the Stoics. (shrink)

JONATHAN EDWARDS NAMES HIS CHRISTOLOGICAL ACCOUNT OF THE VIRtue of humility as an "excellency proper to creatures" rather than of God's divine nature, which differentiates it from "true virtue" or benevolence. He presents the incarnate Christ as the moral archetype for humility. This has two implications for contemporary ethics. First, it suggests that we would have needed God's revelation in Christ to understand and pursue the virtues, even if the Fall had not occurred. Second, it indicates that there is a (...) necessary relation between love and humility in the Christian life. (shrink)

Drawing on the work of Jonathan Edwards, this essay explores two dimensions of Reformed thought central to considering the emotions’ moral significance. First, Reformed theology’s singular understanding of virtue and holiness as love to God and neighbor gives rise to a distinctive account of the emotions’ place in the moral life. Certain emotions are to be embraced insofar as they have the capacity to be sanctified and thereby made compatible with growth in love to God. Second, Reformed theology historically links (...) the emotions with the will, which is subject to moral necessity. Contemporary Reformed reflection on the emotions must therefore grapple with questions about moral agency and accountability that arise from this account of necessity. (shrink)