Environmental Ethics Research Papers - Academia.edu (original) (raw)

2025

The concept of human has changed and transformed into something new through innovative and disruptive improvements in the digital age. • Redefining human with its entanglements is a must in the digital age. • Posthumanism criticizes anthropocentrism. • Transhumanism sees human as a work-inprogress and a machine-like entity that is something to be modified, adapted, and reformed. • Human becomes an entangled entity that owns its own existence in relation to other living systems, including technologization and cyborgization. This paper builds its arguments on the (re)interpretation of 'human' and its entanglements with nonhumans in the digital age. Since the concept of humanness has prominently transformed into something innovative because of immense improvements in science and technology, and thereby society, terms such as human, nonhuman, posthuman, and transhuman including cyborgs, have emerged as concepts that require to be reinterpreted in the digital age. In a planet where cryptocurrency, artificial intelligence, 5G technology, autonomous vehicles, quantum computers, genetic engineering, edge computing, microchips, green tech, and hydrogen fuel cells are commonly regarded as innovative inventions of the 21 st century, the positions of humans are decentralized and displaced from centralized to more peripheric spheres. Beginning from anthropocentrism, broadly defined as a thought process that makes humans the primary measure of everything, this paper exposes the (trans)formation of humans from anthropocentricism to posthumanism and paradoxically from posthumanism to transhumanism by drawing upon the philosophical discussions of Donna Haraway, Rosi Braidotti, Cary Wolfe, Francesca Ferrando. By interrogating the socio-cultural existence of humans through epistemological and ontological viewpoints, this paper attempts to (re)define the place of humans in the digital age with a focus on the relationship between human and nonhuman beings and their entanglements.

2025, Platanus Yayınları

İnsanlığın karşı karşıya olduğu en büyük krizin, teknolojik yetersizlik veya
kaynak kıtlığından ziyade, dünyadaki konumumuza dair temelde hatalı bir
anlatıdan kaynaklanması olasılığı ne kadar büyüktür? Daniel Quinn’in çığır açan
romanı Ishmael (1992), bu derin ve kışkırtıcı soruyu merkeze almaktadır. Roman,
insan medeniyetini iki karşıt toplumsal model aracılığıyla keskin bir şekilde
inceler: doğal dünya üzerinde tahakküm kurmaya odaklanan “Alanlar” (Takers)
ve doğayla denge ve karşılıklılık içinde yaşamayı benimseyen “Bırakanlar”
(Leavers) (Quinn, 2002, s. 50). Murphy (2025)’e göre, “Alanlar” ve “Bırakanlar”
ifadeleri, daha yüklü anlamlar taşıyan “uygar” ve “ilkel” terimlerinin yerine
kullanılır. Hayal kırıklığına uğramış arayış içinde biri ile telepati yeteneğine sahip
bilge bir goril olan İsmail arasındaki Sokratik bir diyalog çerçevesinde sunulan
Quinn’in anlatısı, okuyucuları insanlığın doğayla olan yıkıcı ilişkisini
şekillendiren derin kültürel mitlerle yüzleşmeye ve tahakküm yerine birlikte
varoluşa dayanan alternatifleri hayal etmeye davet etmektedir.
Quinn’in başkahraman olarak bir gorili seçimi, Bay ve Karagöz (2025)’ün de
belirttiği gibi, bu canlıların insanlarla ve doğayla kurduğu derin bağ nedeniyle
diğer hayvanlardan farklı addedilmelerinden kaynaklanmaktadır. İnsanlarla
yakın genetik akrabalıkları, evrim teorisyenlerinin savunduğu üzere, gorillerin
insanlara yönelik bir yakınlık ve benzerlik hissi uyandırmasına neden olmaktadır
(s. 317). Bu tercihle Quinn, insanlığın daha geniş bir ekolojik sistemin parçası
olduğunu ve tüm türlerin kaderinin birbiriyle ayrılmaz bir şekilde bağlantılı
olduğunu vurgulamaktadır (Quinn, FAQ's, 2025). Ayrıca, Bay ve Karagöz’ün
(2025) altını çizdiği gibi, goriller ormansızlaşma ve yasa dışı yaban hayatı ticareti
gibi faktörler nedeniyle sıklıkla insan sömürüsünün ve yaşam alanlarının tahrip
edilmesinin mağduru olmuştur. Quinn, gorillerin yaşadığı bu zorlu duruma dikkat
çekerek, insan eylemlerinin insan olmayan topluluklar üzerindeki yıkıcı etkisini
gözler önüne sermekte ve çevresel sorumluluk ile koruma çabalarının hayati
önemini vurgulamaktadır

2025

Ethics as a "practical philosophy" should judge not only human actions toward their "neighbors" but also toward the wholeness of all living beings and the entirety of the world (cosmos)-nature-whose regeneration abilities are limited. As an important interlocutor in the scientific and social debate on ecology, philosophy (especially ethics) should clarify and reconcile the tensions between natural determinism and human freedom that shape collective (economic and political) life. In that sense, this article advocates moderate biocentrism, which emphasizes that all living and nonliving organisms (including nature) are, in an analogous sense, objective goals or goals in themselves. As means-ends in themselves, they are never the exclusive means for man's subjective goals. Therefore, the idea of moral order in the realm of goals is not and must not be limited only to man but should also include nature-if not as a subject, then certainly as an object of the moral order.

2025, International journal of Asian social science

It is strongly recognized that man's hostile attitude to nature is not a new development. Humans have always seen their environment as something to be degraded, exploited and dominated. These human activities are responsible for the loss of bio-diversity and disruption of ecosystem processes which has led to the reduction and destruction of the number of species of plants and animals in the ecosystem. This work showed that Islam has the potential to situate humans in relation to both the natural and human worlds with regard to meaning and responsibility (stewardship), through its moral authority and institutional power that help effect a change in attitudes, practices and public policies in respect to addressing the urgent environmental problems of contemporary society and sustainability.

2025, Pharos Journal of Theology

Pentecostal Movements are those Christian religious movements founded in the 1950s and 1960s to date. Pentecostal environmentalism focuses attention on the need to maintain the environment according to the dictate of the Christian religious injunctions. This practice is achieved through the practice of sacred place, which is a designation of some earth surface as holy ground, and is retained for religious and spiritual purposes. These places include mountains, hills, rivers, streams, valley etc. and are deemed to possess religious mysteries and potent spiritual qualities. This practice is also observed in the Old Testament and is also part of the practice of the African traditional religions. In similar fashion, the Pentecostal movement shares many elements of traditional practices and the Old Testament, and as such sacred place has found its way into the practices of the Pentecostal movement. Environmental degradation, pollution, climate change, deforestation are all major global c...

2025

Social justice within the framework of Pancasila often stands in contrast to the realities of everyday life, which are marked by inequality, marginalization, and the erosion of human dignity. This tension raises a fundamental philosophical question: how can social justice be meaningfully enacted in a society fraught with emotional tensions and moral dilemmas? To date, studies on justice have largely focused on normative and structural aspects, while the role of emotion in shaping moral awareness and ethical action has received relatively little attention. This research seeks to understand how emotions-such as guilt, shame, anger, disappointment, and love-influence moral perception and responses to injustice. It employs a qualitative approach using a philosophical-interpretative method, combining philosophical literature reviews, emotion theory, and in-depth interviews with purposively selected communities. Data collection was conducted through literature studies and interviews, while analysis was carried out using thematic interpretation and philosophical reflection. The findings reveal that emotions play a crucial role in shaping ethical orientations toward justice. Guilt and shame act as catalysts for reflection and solidarity, while anger, disappointment, and love serve as moral energies that drive active engagement in the struggle for justice. These insights enrich the discourse of applied ethics by positioning emotion as a vital foundation in the formulation and implementation of social justice.

2025, Pharos Journal of Theology

This paper explores the origins of Emmaus pilgrimage heritage site. Religious and different pilgrimage sites will be discussed. The focus of this paper is to describe the establishment and origins of Emmaus pilgrimage heritage site and also the role played by Abbot Francis Pfanner in the establishment of this pilgrimage heritage site. Furthermore, the paper discusses the tourism perspective of religious pilgrimage sites. Emmaus heritage site draws visitors from all over the world, and such visitation is linked to religious-travel. A key objective was to unpack an understanding of religious tourism as a driver behind the observance and respect for Emmaus pilgrimage site. A description of the religious tourism perspective is offered as well as the benefits of religious pilgrimages to the destination. The paper is conceptual and emphasis is on the sanctity of the site while also offering some perspective of religious tourism as a strategy to sustain and market the heritage site to attr...

2025

Although there is an acknowledged need to manage the environments of extraterrestrial bodies like the Moon, Mars, or even asteroids, there are currently no international policies for guiding space-based activities including exploration, resource use, and exploitation that could impact planetary environments (e.g., mining, energy production, and general construction of infrastructure required for landing areas, extended human habitation, large telescopes, or facilities away from bases, etc.). There is an obvious need to develop a clear, justifiable and implementable framework in anticipation of proposals for diverse activities and uses beyond Earth, whether by governments, non-governmental, commercial, or private entities. In recent years, a variety of suggestions have been published on how to manage space environments based on adaptations of various Earth based analogues (e.g., industry codes of conduct and best management practices; establishment of reserves; mitigation for or cont...

2025

Where there are sheep, the wolves are never very far away. (Titus Plautus, 254-184 BC)

2025, Animal Sentience

We are grateful to all the commentators who engaged with our target article. Some commentators have offered important insights into our proposed design and methods for legally intervening on behalf of futurity. Others have focused on theoretical considerations central to our proposal for multispecies justice and trusteeship. All have inspired modifications and further elaboration of our initial proposal. In this Response, we engage with the commentaries, integrating their suggestions, striving for convergence and complementarity, but also discussing points of divergence with our proposed framework where necessary. There is substantial overlap in the points of view of the three co-authors, but there are also differences. Section 1 is more reflective of the views of AT and Section 2 is more reflective of the views of FJS-A and WL. Francisco J. Santiago-Ávila's research is on the integration and application of environmental and animal ethics to coexistence with wildlife and the evaluation of the effectiveness of policies and interventions to prevent conflicts with large carnivores. His main objective is to embed in the conservation and wildlife fields the much-needed acknowledgement of moral standing for individual non-human animals. Website Adrian Treves, Professor of Environmental Studies, University of Wisconsin-Madison and founder of the Carnivore Coexistence Lab, is an independent researcher and advocate for future generations, for science, and for the sovereign authority of the public. His research is on ecology, law, and human dimensions of ecosystems in which crop and livestock ownership overlaps with the habitat of large carnivores from coyotes up to grizzly bears. Website

2025, Conservation biology : the journal of the Society for Conservation Biology

2025, International Journal of Sustainability in Higher Education

Williams Syndrome (WS) is a rare neurodevelopmental disorder based on a gene loss on chromosome 7, which occurs in 1 of 7,500 live births. The WS phenotype is typically associated with moderate mental disability, cardiac problems, hyper social behavior, anxieties, and a need for lifelong support. Current research focuses mainly on clinical characteristics, thus providing important implications for medical management. Parents, therapists and professional caregivers are able to find very few usable implications for everyday-life challenges though. The authors aim to raise research questions and help to bridge this gap in the long term. Therefore they are engaged in building a competence center for WS at the University of Applied Sciences Zittau/Görlitz (HSZG). This article outlines the starting point and main idea, as well as completed, ongoing and planned scientific and supportive activities.

2025

This research discusses about “The Ethical Value of Water Conservation in Mot Banyu tradition” which case study in Cemanggal Hamlet, Munding Village, Bergas, Semarang. Every human deed is always has a certain purpose that has a satisfy values and also satisfy their needs; even they express that into a tradition. So they can get their goal while they can maintain the value that content in the tradition. This research has 2 questions; 1) What are the environmental ethic values in the conservation of water source in Mot Banyu tradition at Cemanggal hamlet, Munding village, Bergas, Semarang. 2) What are the Islamic values in Mot Banyu tradition at Cemanggal hamlet, Munding village, Bergas, Semarang. The method that is used by researcher is qualitative method and applies phenomenological approach to describe Mot Banyu tradition at Cemanggal hamlet. Then, this research used inductive method to make easy to serve the data. The technique of collecting data used observation, interview and do...

2025

Imagine walking through a forest and spotting a woolly mammoth. Sounds like science fiction, right? But thanks to breakthroughs in biotechnology, the idea of bringing extinct animals back to life—something once only seen in movies like Jurassic Park—is becoming a real scientific possibility. This process is called de-extinction.
De-extinction is the science of resurrecting extinct species using advanced tools like cloning, gene editing (like CRISPR), and selective breeding. Scientists are trying to revive species like the passenger pigeon, Tasmanian tiger, and even the woolly mammoth by piecing together their DNA from preserved remains.
De-extinction of organisms is considered for greater reasons than advancement in genetic technology. It involves the ethical point of view that as humans are responsible for the extinction of many species, bringing them back could be a form of justice. Ethical arguments do not stop at that, they extend further, forcing us to ask if it's right to bring life into a world that no longer suits it, and whether doing so distracts from saving species that are currently endangered. Human activities have affected nature for a long time and de-extinction draws a blurry line due to the scientific and ethical arguments brought to the topic. Some believe it could help solve environmental problems, such as climate change. However, it also brings many challenges. Scientifically, it’s unclear whether these animals could survive in today’s world or behave as their ancestors once did.
This paper explores the scientific potential and ethical dilemmas of de-extinction. While the technology is certainly exciting with great potential, I will present data and reasonable doubts from both sides of the argument for this topic and try to draw a conclusion.

2025, SMU law review

This Article is brought to you for free and open access by the Law Journals at SMU Scholar. It has been accepted for inclusion in SMU Law Review by an authorized administrator of SMU Scholar. For more information, please visit .

2025

Rechtsordnung stehen nun aber hierbei in einem inneren Zusammenhang.

2025, Open Journal of Philosophy

The African continent has played host to various colonizers from the western world. Most of the countries have negative tales of the activities of the colonizers before independence as well as their neo-colonizing activities after independence. On this basis, it is common for most African scholars to impute the guilt of African woes, particularly underdevelopment, to the activities of the colonizers. They consider the whole gamut of colonial legacies in Africa as a doom and a problem to the African continent. Some of the scholars compared the relationship between the Africans and their colonizers in terms of father-son relationship where a father, rather than give the son fish, gives him poison. This paper, employing a descriptive method of research accepts the fact that the colonizers were involved and are still involved in some activities that are detrimental to African development but rejects the position that the colonizers are entirely the problem. Its main aim is to stress the point that the greater militating factors against the proper development of the African continent are self inflicted. It gives a verdict that Africans as human beings like the colonizers, have the freedom to take control of their events and take the responsibility for their actions that have in various ways affected her development instead of imputing blame to others.

2025, Doxa

Вступ. Наступ дикої природи на місто. Вважається, що до 2030 року майже дві третини всього населення нашої планети буде мешкати в мегаполісах. Утім, останні приваблюють не лише людей. Спостерігаємо також тенденцію збільшення в містах присутності диких тварин -вони не лише стають випадковими гостями міст, але й знаходять власне місце в них, радикально змінюючи свій спосіб життя. У журналі National Geographic 1 з'явилася низка публікацій під рубрикою «дикі міста» (Wild Cities). Мета рубрики -висвітлити феномен урбаністичної дикої природи та шляхи вирішення проблеми співіснування диких тварин та людей у містах. До прикладу, в одній зі статей ідеться про степового вовка, котрий усе своє життя прожив на одному із цвинтарів у середмісті Чикаго. Цей дикий хижак харчувався залишками курячого м'яса, котрі знаходив на могилах після недільних відвідувань. Або -історія про мурах, котрі прижилися на центральних вулицях Нью-Йорка і не гребують джанк-фудом: хот-догами та картопляним чіпсами. Про присутність диких тварин у сучасних мегаполісах повідомляє не лише цей відомий природознавчий журнал. Таких історій з'являється дедалі більше. Головне, що в них вражає,-це здатність диких тварин пристосуватися до урбаністичного середовища. І нав'язані тривалою механістичною традицією мислення уявлення про їхні вроджені інстинкти починають ставитися під сумнів. Адже переселення диких тварин до міста свідчить про пластичність їхніх інстинктів. Дослідники спостерігають, як тварини звужують ареал свого поширення або змінюють денний спосіб життя на нічний. Так вони, з одного боку, мінімізують свої контакти з людьми, а з іншого -influence has a vast meaning for the society and its further development. Humanity started the new age of its evolvement in which growing of the influence of machine and technique on the society was coming.

2025, Journal of Modern and Contemporary Christianity

The 1982 protests against a PCB landfill in Warren County, North Carolina, often seen as the symbolic origin of the Environmental Justice Movement, underscore the pivotal role of African American Protestant churches. These churches served as hubs of organization, mobilizing through Civil Rights networks and collaborating with national organizations for nonviolent resistance. Driven by both theological principles and opposition to systemic racial and socioeconomic marginalization, the protests highlight the convergence of race, religion, and activism in shaping African American Christianity and advancing broader justice movements.

2025

The role of the Holy Spirit in Mission is twofold: centripetal and centrifugal. The centripetal role reflects the attractive force that the Holy Spirit performs by bringing people into the Kingdom, while the centrifugal force reflects the outward move in which the Holy Spirit empowers the believers to expand the Kingdom of God by taking the Gospel to all men. The Great Commission is simultaneously a call to mission in the sense of fulfilling the centrifugal mandate of bringing Christ to non-believers, and a centripetal mandate of drawing non-believers to Christ. This paper exegetes some key passages in order to highlight this twofold theological and missional aspect.

2025, International Journal of Creative Thoughts Research

The human experience moves continuously between personal success and philosophical hopelessness which philosophers including Arthur Schopenhauer along with Albert Camus, David Benatar, John Gray and Thomas Ligotti have emphasized upon in their writings. The analysis in this paper will be about their evaluations of optimistic beliefs as well as the concepts of human advancement and search for values in life. According to Schopenhauer suffering dominates life but Camus explains that defiance or revolt allows people to discover meaning beyond absurdism. Benatar and Ligotti present contrary arguments because they choose anti-natalism alongside their belief that consciousness is a horror. For Ligotti and Benatar, Consciousness is something which should not have been as it causes more harm than good. Research has not yet explored how pessimists build their psychological strength and why seemingly pleasant art, and intellectual activities might reduce existential fear. The systematic study of psychology enables this paper to demonstrate that understanding life's absurd nature enables a thoughtful approach to existence, instead into making an individual to into a cycle of misery.

2025, A path to SD

This article explores the critical role of environmental education and communication in promoting sustainability and conservation. By educating individuals about environmental issues and promoting sustainable practices, communities can be empowered to take action and make a positive impact. The article highlights key components of environmental education, including awareness, knowledge, skills, and action, and discusses effective communication strategies such as storytelling, visual aids, community engagement, and digital media. Best practices in environmental education and communication are also outlined, including interdisciplinary approaches, experiential learning, community-based initiatives, and evaluation and assessment. By incorporating these strategies, environmental education and communication can inspire a love of nature and a commitment to environmental stewardship that will last a lifetime.

2025

Resumo: no quadro da evolução histórica do que se entende por sustentabilidade, e considerando as potenciais implicações desse processo sobre os usos do território, o objetivo do texto é investigar como diferentes perspectivas tratam a temática territorial. com o apoio de contextualizações, busca-se compreender permanências, mudanças e tendências. A análise acompanha a criação da ecologia como ramo científico, passa pelo surgimento do ambientalismo moderado, e segue até enfoques mais recentes, como o da ecologia política. A primeira parte do texto argumenta que a visão da sustentabilidade começa a ser moldada a partir das idéias da ecologia radical, relacionadas com o protecionismo e com o conservacionismo; ela adquire características mais moderadas quando se apresenta na forma conciliatória do ambientalismo, desdobrando-se na proposta de desenvolvimento sustentável; e acaba por transformar-se em instrumento de crítica social, quando enfocado sob o prisma da ecologia política. A segunda parte do texto argumenta que a ecologia radical, o ambientalismo moderado e a ecologia política encaram

2025, Religion & Extinction (ed.s Jeremy Kidwell & Stefan Skrimshire)

2025, Ethics, Policy & Environment

This article clarifies the puzzling lack of adequate human environmental behavior, the primary driver of the ongoing climate crisis. It advocates using Wittgensteinian attitude analysis as an investigative framework and argues that attitudes toward nature are crucial yet understudied factors in shaping environmental behavior. The study focuses on the Romantic attitude toward nature as wilderness (understood as the negation of extractivism) and reveals its profound yet often misunderstood adverse impact on environmental behavior. This leads to a reflection on which attitude toward nature could foster more adequate environmental behavior, suggesting kinship as its core.

2025, Ambio

The COVID-19 pandemic has exposed an interconnected and tightly coupled globalized world in rapid change. This article sets the scientific stage for understanding and responding to such change for global sustainability and resilient societies. We provide a systemic overview of the current situation where people and nature are dynamically intertwined and embedded in the biosphere, placing shocks and extreme events as part of this dynamic; humanity has become the major force in shaping the future of the Earth system as a whole; and the scale and pace of the human dimension have caused climate change, rapid loss of biodiversity, growing inequalities, and loss of resilience to deal with uncertainty and surprise. Taken together, human actions are challenging the biosphere foundation for a prosperous development of civilizations. The Anthropocene reality—of rising system-wide turbulence—calls for transformative change towards sustainable futures. Emerging technologies, social innovations,...

2025

İnsanın olduğu her yerde çöp görme olasılığı varken Türkiye gibi ülkelerde bu oran oldukça fazla oluyor. Gün içinde her gün geçip gittiğiniz yollardan başlayarak hafta sonu kaçamağı için ziyaret ettiğiniz ormanın derinliklerine kadar çöp görüyorsunuz. İşin daha ilginç yanı ise sürekli “çöp atmak yasaktır” tabelası ile karşılaşmamız. Bu yazıda günlük hayatta hiç dikkatimizi çekmeyen çevre temalı levhalar ve onların geleceği hakkında düşünüp sonrasında daha temiz bir çevre için ne tarz çalışmalar yapılabilir onları sorgulamak istiyorum. Başlıca sebep olarak eğitimin kaçınılmaz olduğunu ağzımıza sakız yaparak başlayabiliriz.

2025, Therapeia Estudios Y Propuestas En Ciencias De La Salud

Michael Sandel is one of the most socially committed North American philosophers. In this paper, we analyse his thoughts in relation to the moral status of the human embryo. In general, Sandel thinks that human life should be considered as a gift, which in his opinion would make it intangible. However, he appears to favour the possibility of using human embryos for biomedical experiments. We examine the biological beginning of human life, and we argue that an early human embryo is not a cell cluster lacking a programmed structure, but a living being of our species, perfectly organised, with individual genetic identity, an ability to manage its development and its own autonomy. Therefore we argue that, based on the biological reality of the human embryo, this should be respected in all circumstances, something which Sandel, who is in favour of being able to use it for biomedical experiments, rejects. Keywords: Michael Sandel; biological status of the human embryo; ontological status of the human embryo; moral status of the human embryo.

2025, Chiedza: Journal of Arrupe Jesuit University

There is a deepening ecological concern and an urgent call
to address the multi-dimensional effects of the ecological crisis on
social, economic, environmental, religious-spiritual, and
communitarian aspects of life. The current predicament demands
for a holistic approach that takes into cognisance a rupture in
human relationships with God, other humans, and the creation in
general. This paper, being sensitive to the need for a
comprehensive approach, proposes a theocentric perspective in
comprehending the crisis and generating response strategies
based on Christian tradition. Human dignity and human
responsibility as understood in the Scriptures, together with Jesus’
call for discipleship in becoming the salt of the earth and the light
of the world provides a way forward for the African Christians in
becoming better and responsible stewards of creation. The
ordering of human reality around the central axis of God’s
sovereignty, presence, and a call for life on earth also demand
reconciliation, justice, and peace in all relationships. It not only
provides alternative ways of ordering human living, but
transforms African Christians into credible witnesses to Christian
discipleship in contemporary Africa.

2025, Pluriversal Design Special Interest Group

This research responds to the eventual (and very necessary) process of dismantling and unlearning the white Australian culture in favour of pluriversal, decolonial, and relational ecologies. However, the ways in which we go about collectively re-imagining this future is unclear. This research documents my own personal journey to explore and integrate my Celtic ancestry so that it can be a source of wisdom and inspiration for assisting myself and other white people for co-creating regenerative and pluralistic futures alongside indigenous and culturally diverse migrants on the lands of so-called Australia. This study is contextualised through a brief reflection on an abstracted chronology leading up to and including the colonisation of Australia and the subsequent creation of a modern 'White' Australian monoculture, made possible through the assimilation of culturally diverse migrants, and Aboriginal and Torres Strait Islanders. This research looks for opportunities which moves beyond linear notions of time and colonial notions of place and geographical boundaries. It does this by highlighting the learnings and knowledge that can be found in the form of ancient seasonal calendars which reflect the rhythms and cycles of life, and the way in which ancient rituals and practices framed through a bioregional lens can help foster rootedness and authentic connection to place. Ultimately, this study provides a different view on decoloniality which not only offers the perspective of someone descended from the 'oppressor' class but seeks to establish connections with people from different cultures and thus furthering the relationship we have as humankind. Decoloniality; Eco-spirituality; Celtic culture; Bioregionalism 1 While there is no singular 'white race', in the context of this study, 'white' refers to fair-skinned people from British and Celtic ethnic backgrounds which were the countries responsible for initiating the colonisation process in Australia and does not refer to people from European backgrounds which are ethnically, culturally, and linguistically diverse. 2 Morally and ethically fair. 3 Prison hulks are former shipping vessels which were modified for the detention of prisoners. In Britain they were often decommissioned navy vessels -repurposed to address the issue of overcrowded land-based prisons.

2025, Routledge eBooks

Climate change is real. It is a global challenge that is also being strongly felt in Zambia. Some of the effects of climate change in Zambia include incessant floods and droughts. In the case of floods, there has been damage to agricultural produce, loss of property, and loss of lives. The Church (including the United Church of Zambia (UCZ), the focus of this chapter) should not bury its head in the sand, but it needs to be alive to the fact that climate poses a great threat to humanity and the entire cosmos. It is, therefore, incumbent upon the UCZ to develop a viable theology that addresses the reality of climate change and contribute towards mitigation and adaptation. Without writing off the older generations, this chapter argues that such a theology is more likely to be successful when young people are driving its emergence. The UCZ theology must engage with the indiscriminate cutting of trees and the pollution of water bodies. Such a theology must be holistic and cover not only the spiritual but also the physical well-being of humanity and creation. This is critical and requires a rigorous approach. The call to restoration must also address environmental protection, and teachings must be centred on a clear response to climate change. The UCZ, which was born on 16 January 1965, boasts of over three million members, with the youth constituting the majority. The youth are key partners to the church's mission and are well placed to become active agents to drive the theology to address climate change. One way this could be achieved is by using its schools. At the time of writing, these schools were Kafue Boys, Chipembi Girls, Sefula, Mwandi, Masuku, Njase Girls, Mwenzo Girls, Mable Shaw, Senga Hill, Lubwa, and Nambala. The young people in such schools could act as agents of social change in a society that is ready to impact positively on the threat of climate change. The youth in the UCZ could essentially become active voices in advocacy and awareness creation on the need to care for Mother Earth. This will go a long way in helping to achieve the United Nations Sustainable Development Goal (SDG) 13, which focuses on climate change and its impacts.

2025, The Environmentalist

(Cinderella) Summary. The recent two cases related to seals in Japan illustrate the nature of the "values" created for animals in today's societies: one that appeared in a river in Tokyo and gained a national pop star fame, the other supposedly extinct Japanese seal re-gaining an endangered status. This paper argues that the contrast of these cases exemplifies the images and values of nature are created, and the "wilderness" becomes over-romanticised and idealised as societies become further removed from the biosphere. This questions the meaning of the intrinsic value of naturecan it be totally free from our social needs and vested interest; is a truly bio-centric perspective possible? The paper suggests the irrelevance of the eco-centric-anthropocentric dichotomy to today's social contexts where complex socio-cultural, economic, political issues are interwoven.

2025

Wandering and Wondering Within the Cosmos The forest's lovely, dark and deep. But I have promises to keep, And miles to go before I sleep, And miles to go before I sleep. Robert Frost's last stanza echoes my thoughts as I wander in Falvey Forest wondering across philosophy and science. Such reflections have motivated my writing across decades and clarified my understanding. Now, in sorting through miscellaneous wonderings I see that they coalesce into a larger unity-but still I have-'miles to go before I sleep'.

2025, Umwelt interdisziplinär. Grundlagen – Konzepte – Handlungsfelder

In diesem Beitrag wird das Gebiet der Umweltpsychologie vorgestellt, das nach einer langen Geschichte einer „umweltlosen“ Psychologie in den 1960er Jahren in vielen Ländern akademisch etabliert wurde. Besondere Betonung finden derzeit Ansätze der Umweltpsychologie zur Analyse und Bewältigung globaler Umweltprobleme als Probleme menschlichen Handelns und als wichtiger Beitrag zur Gestaltung einer nachhaltigen Entwicklung.

2025, IDEAS: Uniuyo Journal of Philosophy and Multi-Disciplinary Studies

This study explores the intersection of adoption practices, cultural identity, and moral philosophy by comparing the Esan Oromhe model of adoption with the Western adoption system. Through in-depth oral interviews with individuals familiar with the Esan Oromhe adoption practices, we gathered rich insights into the cultural values and traditions that shape this unique approach to adoption. Grounded in the African ontological concept of personhood and human dignity, the study evaluates both models through the lens of Kant's Categorical Imperative. It argues that while the Western model emphasizes individualism, privacy, and legal formalism, the Esan Oromhe model prioritizes community bonds, cultural continuity, and social integration. The study highlights areas of convergence and divergence between these models, showing that the Esan Oromhe approach aligns more closely with Kantian deontology by treating the child as an end rather than a means. The study contributes to philosophical and ethical discussions on adoption, advocating for culturally sensitive adoption policies that respect communal values and individual dignity.

2025, International Journal of Applied Science and Research

In the contemporary society, more ever than before,humanity is an exigent need of the ethics of responsibility. This article presents EmmanuelLevinas' ethics of responsibility as a foundation for ethical relation. Ethics of responsibility essentially calls for morality, which creates a room for the other and indispensable to eschewing the "I" ascendency. Everyone is morally responsible for his or her neighbour, who is "the Other" either particular or "the third Party." To be human is to be responsible. "The Other" is a key concept in the vocabulary of Levinas and the starting point of his philosophy of ethics. Ethics of responsibility commands the human race to respect the alterity, dignity, rights, and otherness of the Otherthrough ethical relation despite his or her physical dynamics.It is a responsibility that postulates asymmetrical sociality, face-to-face loving encounter, ethical substitution and ethical justice as a paramount to ethical relation in contemporary broken society.

2025, Galaxia

This paper locates three movements for the
future of education that will be mapped to
understand how they impinge upon contemporary
practice as disruptive yet potentially
unifying forces; 1) The Anthropocene. The
planetary boundaries hypothesis is one of the
most proven scientific theories, yet contemporary
education still fails to incorporate its
most basic tenets into its operations - such as
a move away from fossil fuel usage. This paper
contends this is in part due to the continued
domination of realist scientific epistemology
backed by capital, which is not future or imaginary
oriented, or able to incorporate deeper
notions, such as enhanced connections to nature/
change. 2) Nomadism. Given the tenets
of the crossed planetary boundaries, and how
they will cut supply chains, disrupt agriculture
and power supplies, and put pressure on the
global economy, a move to small scale, self-
-sufficient and moveable society is necessary.
This paper will outline these combined elements
for a future education as nomadism,
which is differentiated from ‘the nomadic’, that
we derive, for example, from Rosi Braidotti
(2014). 3) Time. How long do we have left to
implement these changes in educational practice?
‘Net zero for 2050’ is a common mantra
that has been mobilized by governments and
corporate PR departments to assuage citizens
and clients that they are acting on climate
change. This paper comprehends real time
with respect to transformed and revolutionary
educational practice.

2025

The article is devoted to the bioethical reconstruction of the theoretical heritage of Hans Jonas (1903-1993) – a famous German and later American philosopher. Jonas showed that the study of ethics, namely the ethics of the living, should become an integral part of the formation of modern human, his complete education. He was one of the most fascinating thinkers of the twentieth century. He has presented groundbreaking works which are still the subject of serious discussion especially in the areas of ethics and philosophy of nature. In these publications he presents an in-depth philosophical reflection on the relationship between human beings and nature, as well as on the manner in which we approach our association with technology. Particularly in the light of possibilities presented by modern technology, Jonas was primarily interested in a new approach to the philosophy of nature as the basis, the foundation for an ethics of global responsibility. The article re-actualizes the thou...

2025, International Review of Mission

I was curious when asked to observe this meeting of the World Council of Churches' Commission on World Mission and Evangelism. I had not travelled in ecumenical circles but had many friends who did. Who knew what to expect? That the conference had been well planned and coordinated became immediately obvious. What was not so obvious was where someone like me would fit into all this. I had never attended a World Council of Churches' conference. and admit to having some preconceived notions about what awaited us participants. I feared we would be spiritually underfed and politically force-fed. On the first count I was absolutely wrong and am happy to admit it. I also came expecting a polite but cool reception and was genuinely touched by the kindness extended to me by the staff and the conference participants. There was much to commend in the conference! I believe that the letter from evangelicals present at San Antonio, which I signed, expresses some of those sentiments. These included the rich diversity of the composition of the conference, the enriching worship and Bible study, the focus on the cross of Christ, the openness of the conference process to have evangelical concerns voiced, etc. To this I would add the wonderful musicians, choice of music. pageantry of the opening ceremony, creative liturgies during the morning worship times, sensitivity to language and an excellent format for working through the documents of the conference. There was considerably less interaction and open discussion between participants at Lausanne 11 in Manila with regard to that conference document, the Manila Manifesto. I bring this up only to further emphasize how much I appreciated the process used at San Antonio. That is not to say that I was in agreement with much of the content of the CWME documents. As I saw it, the addresses by the director, general secretary and moderator were designed to set the tone, and to present, from the World Council of Churches' * SUSAN PERLMAN is associate executive director of Juws jiw Jesus. based in San Francisco, California. She serves as a member of the Lausanne Committee for World Evangelization and attended the San Antonio conference as an observer for the LCWE.

2025, Smart Cities

This paper evaluates the status quo of modern society and identifies the neglect of humanism as the root cause of many of today’s global challenges. Note that “smart cities” are not excluded from this indictment. The “Ptolemaic Universe” offers a means to restore our symbiosis with the environment. The ReSeT model is proposed as a tool to analyze the Ptolemaic Universe. Using ReSeT: Homo Sapiens becomes dependent on AI resulting in Homo Digitalis, with further evolution in concert with AI resulting in Homo Digitus. All of these stages are then analyzed in the context of global trusted dependability (GTD). The wellness domain, provides the design specification framework for Homo Digitus’ human-centered and resilient “smart city” ecosystem. This ultimately leads to a better world of increased wellness for Homo Hominus, with better smart cities emphasizing education and science, promoting wisdom and common sense, and rejecting violence. In summary, humanity has generated diverse social...

2025, Implicit Religion

This article was written in South Africa, where there are still tracts of wilderness in which people are able to spend a number of days away from the pressures of modern existence. The narrative draws from personal experiences in the wilderness, and explores aspects of the “call” of the wilderness for some, and links between wilderness experiences and effective psychotherapy. The cognitive freedom possible in the wilderness is contrasted with the ever-tightening influence of technology and “progress” on human well-being, providing a recurring theme. Shared metaphors, the nature of the journey and encounters with the self are explored in the contexts of the wilderness and therapy, and draw from a form of spiritual experience. Some of the emergent ideas are intended to be thought provoking, engaging the reader in questions about the promotion of well-being.

2025, Journal of resources and ecology

Agricultural heritage has potential significance far beyond its common representation as the "traditional" system of "traditional peoples". The U.N. Food and Agricultural Organization's Globally Important Agricultural Heritage Systems (GIAHS) program is an important designation that treats heritage agro-ecosystems as living systems, rather than cultural relics. In order for the GIAHS designation to achieve its full potential, however, the role of human knowledge within the continuous cultural and ecological evolution of GIAHS requires much closer examination and appreciation. This paper explores the limits of contemporary nature and cultural conservation, and draws on a coevolutionary theoretical framework in order to better conceptualize the dynamism of such complex agro-ecological systems. In such a view, GIAHS can be seen as evolving systems of sustainable agriculture of great potentail relevance to contemporary society-environment challenges, rather than as relics of the past.

2025

The Islamic governs the religious adaptation according to the principles and guidelines designed to conform with practical reasons to discover the wish of the divine continuously. The framework of Islamic law is clearly described in the rule of maqasid al-syariah in the form of legislation to accommodate the situation and conditions. Further study in the Quran and hadith discovered that Islam has specific principals and rules that demand environmental maintenance. This research aims to reveal the direction and regulations of environmental management comprehensively according to Islamic law using the philosophical, phenomenology, and normative approaches. Some important principles of environmental ethics in Islam are portrayed in the examples that appear to develop new Islamic thinking in environmental ethics. Due to the common future and possibilities as well as the threats with the same bad results, all self-correction process requires feedback from an Islamic perspective on enviro...

2025, Frontiers in conservation science

Wildlife management in contemporary society means balancing multiple demands in shared landscapes. Perhaps the greatest question facing today's policy makers and wildlife professionals is how to develop frameworks for coexistence between wildlife and the plethora of other land use interests. As a profession, the roots of wildlife management and conservation can be traced back to the 1600's, but most of the relevant frameworks that have shaped the management of wildlife over time have emerged after the mid-1800's and particularly since the 1960's. Here we examine the historical development of the main traits and concepts of a number of management and conservation frameworks that have all contributed to the multifaceted field of contemporary wildlife management and conservation in Europe and North America. We outline a chronology of concepts and ideologies with their underlying key ideas, values, and operational indicators, and make an assessment of the potential of each paradigm as a coexistence framework for dealing with wildlife. We tie this to a discussion of ethics and argue that the lack of unity in approaches is deeply embedded in the differences between rule-based (deontological) vs. results-based (consequentialist) or context dependent (particularist) ethics. We suggest that some of the conflicts between ideologies, value sets and frameworks can be resolved as an issue of scale and possibly zonation in shared landscapes. We also argue that approaches built on anthropocentrism, value pluralism and environmental pragmatism are most likely to succeed in complex sociopolitical landscapes. However, we caution against moral relativism and the belief that all types of cultural values are equally valid as a basis for contemporary wildlife management.

2025, VertigO

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