Although the word 'sustainability' is used broadly, scientific approaches to sustainability fall into one of two competing paradigms. Following the influential Brundtland report of 1987. some theorists identify sustainability with some form of resource availability, and develop indicators for sustainability that stress capital depletion. This approach has spawned debates about the intersubstitutivity of capitals, with many environmental theorists arguing that at some point, depletion of natural capital cannot be offset by increases in human or social capital. The alternative approach is (...) grounded in stock and flow systems systems modeling, and defines sustainability through indicators that determine whether the system structure is robust (e.g. resists perturbation), resilient (recovers after disruption) and adaptive (capable of change in response to external conditions). Both paradigms have applications in economics and ecology. (shrink)

Journal of Philosophy of Education, EarlyView.

Don Ihde has characterized his philosophy as "phenomenology + pragmatism." This article argues that Ihde's pragmatism can be understood as consistency with two philosophical commitments from the first generation of American pragmatists (e.g. Peirce, James, Dewey and Addams). First, Ihde's notion of embodiment relations for tools and techniques is consistent with the organism-environment relational epistemology of these thinkers. Second, his desire to dissociate himself from romantic and neo-idealist readings of the phenomenological tradition link him with their naturalism.

The chapter discusses two points of intersection between the communication of science-based information about risk and philosophical ethics. The first is a logically unnecessary bias toward consequentialist ethics, and a corresponding tendency to overlook the significance of deontological and virtue based ways to interpret the findings of a scientific risk analysis. The second is a grammatical bias that puts scientific communicators at odds with the expectations of a non-scientific audience.

In his article, ‘Social constructionism and climate science denial’, Hansson claims to present empirical evidence that the cultural theory developed by Dame Mary Douglas, Aaron Wildavsky and ourselves leads to science denial. In this reply, we show that there is no validity to these claims. First, we show that Hansson’s empirical evidence that cultural theory has led to climate science denial falls apart under closer inspection. Contrary to Hansson’s claims, cultural theory has made significant contributions to understanding and addressing climate (...) change. Second, we discuss various features of Douglas’ cultural theory that differentiate it from other constructivist approaches and make it compatible with the scientific method. Thus, we also demonstrate that cultural theory cannot be accused of epistemic relativism. (shrink)

abstract Demands for restitution of cultural artefacts and relics raise four main issues: 1) how claims to cultural property can be justified; 2) whether and under what conditions demands for restitution of cultural property are valid — especially when they are made long after the artefacts were taken away; 3) whether there are values, aesthetic, scholarly and educational, which can override restitution claims, even when these claims are legitimate; and 4) how these values bear on the question of whether artefacts (...) should be returned to their place of origin. I argue that a proper conception of cultural property emphasises the role that artefacts play in the practices and traditions of a collectivity. On the basis of this conception, some restitution claims can be defended as legitimate. However, many demands for restitution are not justified (including the Greek claim to the Parthenon Marbles). Moreover, a case for restitution can be more or less strong, and other considerations sometimes prevail over rights of cultural property. (shrink)

ABSTRACTRumination and worry are two perseverative, negatively valenced thought processes that characterise depressive and anxiety disorders. Despite significant research interest, little is known about the everyday precipitants and consequences of rumination and worry. Using an experience sampling methodology, we examined and compared rumination and worry with respect to their relations to daily events and affective experience. Participants diagnosed with Major Depressive Disorder, Generalized Anxiety Disorder, co-occurring MDD–GAD, or no diagnosis carried an electronic device for one week and reported on rumination, (...) worry, significant events, positive affect, and negative affect. Across the clinical groups, occurrences of everyday events predicted subsequent increases in rumination, but not worry. Further, higher momentary levels of rumination, but not worry, predicted subsequent decreases in PA and increases in NA. Thus, in these clinical groups, rumination was more susceptible to... (shrink)

Evidence from language acquisition suggests that words are powerful mechanisms in the acquisition of substance concepts. Infants initially approach language with the general expectation that words refer to real kinds, regardless of grammatical cues to the contrary.

The United States has pursued policies of urban upheaval that have undermined social organization, dispersed people, particularly African Americans, and increased rates of disease and disorder. Healthcare institutions have been, and can be, a part of this problem or a part of the solution. This essay addresses two tools that healthcare providers can use to repair the urban ecosystem—perspective and solidarity. Perspective addresses both our ability to envision solutions and our ability to see in the space in which we move. (...) Solidarity is our ability to appreciate our fellowship with other people, a mindset that is at the heart of medical practice. These two tools lay the foundation for structurally competent healthcare providers to act in a restorative manner to create a health-giving built environment. (shrink)

The difficulty of handling complex problems has spawned challenges to the traditional paradigm of technical rationality in design, planning, and policy making. One of the most frequently proposed solutions is an interdisciplinary approach, though few writers have described the operational dynamics of such an approach. A global model of interdisciplinary problem-solving is presented based on the premise that the unity of the interdisciplinary approach derives from the creation of an intermediary process that relies on common language, shared information, a mutual (...) sense of stakeholding, and the resolution of disciplinary differences. The theoretical underpinning of this approach is the conceptualization of interdisciplinary problem-solving as a communicative process that requires attention to the rhetorical and political dynamics of working with competing interests, practices, and disciplines. The practice portion is a composite picture of effective models, skills, activities, strategies, and techniques employed by actuals interdisciplinary teams. This global model offers a way of both theoretically and practically visualizing Th. K. van Lohuizen's ideal of achieving unity of town planning, an ideal that has profound implications for the organization of both professional practice and training. (shrink)

Robin Dunbar's hypothesis that language capacity in response to the demands of maintaining large groups suggests a more specific hypothesis that language arose from a cognitive calculus by which animals could predict their status in complex dominance situations.

Preachers who discover the distance between the ancient text and the contemporary church may find that words addressed to vulnerable Christians in a pre-Christian era leap over the distance of the centuries to address Christians in a post-Christian era.

Death has a social meaning in every culture. It is not something that concerns only the person who dies, but also his or her family, friends and other people in the community. Most people have an idea of what counts as a good death—for the person concerned or for those who survive. Some people would prefer to die suddenly and painlessly, in their sleep if possible. But for many people, a good death is a process in which they gradually lose (...) their hold on life, become reconciled to their end and say goodbye to their loved ones. From the point of view of relatives and friends, a good death is likely to be one in which they have a chance to show their feelings for the dying person and to become reconciled to their loss as the patient’s life fades away. At the end of this process, there is a dead body that can be put to rest in an appropriate ceremony, and then those still surviving are free to begin learning to live without the dead person.Problems, ethical and social, arise when the social understanding of death and how the living should relate to the dead and dying clash with medical definitions of death, …. (shrink)

Engagement happens when academics and non-academics form partnerships to create mutual understanding, and then take action together. An example is the “value web” work associated with W. K. Kellogg Foundation’s Food Systems Higher Education–Community Partnership. Partners nationally work on local food systems development by building value webs. “Value chains,” a concept with considerable currency in the private sector, involves creating non-hierarchical relationships among otherwise disparate actors and entities to achieve collective common goals. The value web concept is extended herein by (...) separating the values of the web itself, such as the value of collaboration, from values “in” the web, such as credence values associated with a product or service. By sharing and discussing case examples of work underway around the United States, the authors make a case for employing the value webs concept to represent a strategy for local food systems development, specifically, and for higher education–community partnerships, generally. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 703 thing," and "doing, acting [having.] priority over intellectual understanding and reasoning " (92). But are such "analogies" really the crux of the "religious point of view" in terms of which Wittgenstein said that he could "not help seeing every problem"? When we recall that Wittgenstein's later philosophy was a proibund attack upon what he regarded as the idolatry of science, logic, and mathematics (an idolatry of (...) which he himself, in the Tractatt~,, was partly guilty), and that he was also bent on undermining the accompanying subjectivized and privatized view of the human mind, as well as the scientistic reading of religious beliefs and primitive religions, we may be inclined to see his philosophy as clearing the way for the simple noninstitutionalized Tolstoian faith which he himself accepted. Philosophy and religion were on the same track in his mind (and not merely related by "analogies") when he wrote: "All that philosophy can do is to destroy idols. And that means not creating a new one--for instance, as in the 'absence of an idol' " (MS 213, 89). Peter Winch's Responseor Discussion(both words are used as titles) suggests that the pervasiveness of Wittgenstein's "religious point of view" can be seen in his question to Russell: "How can I be a logician before I am a human being?" (which certainly also extends to "How can I be a philosopher before I am a human being?"). With this goes the realization, expressed in the Preface to the PhilosophicalRemarks, that he will not be able to make his book more free of the "impurities" of vanity than he himself is free of them. We sense the religious point of view of Wittgenstein in his utter seriousness (so often compared to Augustine, Pascal, and Kierkegaard) as well as in his conviction that there is a good lying beyond the world which puts every human being, and above all himself, under an obligation to place it ahead of self. When he said that he could not help seeing every problem this way, he meant that he could not help seeing it as having an importance that went beyond facts and theories and circumstances and even beyond the world itself. And the demonstration that this was indeed his point of view he knew would inevitably be, as indeed it was, in every line he wrote. H. L. FINCH Hunter College,CUNY Johnny Washington. A Journey into the Philosophyof Alain Locke. Contributions in AfroAmerican and African Studies. Westport, CT: Greenwood Press, 1994. Pp. viii + ~2o. Cloth, $59.95. Alain Locke (1886-1954), a secondary figure in American pragmatism, wrote on problems of value in cultural analysis; he is noted for his vigorous relativism. As this century's most distinguished African American philosopher--a Rhodes Scholar educated at Harvard and Oxford--Locke played twin roles, mentoring artists of the Harlem Renaissance and chairing the philosophy department at Howard University. Josiah Royce's influence on his thought is evident, as is that of social scientists W. E. B. Du Bois and Franz Boas. In Locke's most recognized works, such as "Values 704 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:4 OCTOBER 1995 and Imperatives" (1935) and "The New Negro" (19~5), as well as his lesser-read "Pluralism and Intellectual Democracy" (1942), he warrants note for two key contributors to the history of ideas. First, he analyzes "race" and "culture" relativistically, showing how nineteenth-century discussions (say, on "racial uplift") may continue without problematic ontological baggage. Second, by appealing to functionalism, he defends the relative equivalence of elements which characterize cultures. He thus undergirds arguments in social philosophy about the sufficiency of values and norms in social practices. Four decades after his death there exist only two book-length studies of Locke's philosophy, both authored byJohnny Washington. Washington deserves a great deal of credit for his part in initiating a fast-growing critical--and distinctively philosophical-literature on Locke. Indeed, no serious student of Locke's philosophy can proceed without contending with Washington's work. While this study merits praise for its thoroughness and care in treating unpublished essays by Locke, it suffers somewhat from its style of exposition. Washington's "narrate-and... (shrink)

_A provocative essay challenging the idea of Buddhist exceptionalism, from one of the world’s most widely respected philosophers and writers on Buddhism and science_ Buddhism has become a uniquely favored religion in our modern age. A burgeoning number of books extol the scientifically proven benefits of meditation and mindfulness for everything ranging from business to romance. There are conferences, courses, and celebrities promoting the notion that Buddhism is spirituality for the rational, compatible with cutting‑edge science, indeed, “a science of the (...) mind.” In this provocative book, Evan Thompson argues that this representation of Buddhism is false. In lucid and entertaining prose, Thompson dives deep into both Western and Buddhist philosophy to explain how the goals of science and religion are fundamentally different. Efforts to seek their unification are wrongheaded and promote mistaken ideas of both. He suggests cosmopolitanism instead, a worldview with deep roots in both Eastern and Western traditions. Smart, sympathetic, and intellectually ambitious, this book is a must‑read for anyone interested in Buddhism’s place in our world today. (shrink)

Originally titled Appeal of One Half of the Human Race, Women, Against the Pretensions of the Other Half, Men, to Retain in Political and Thence in Civil and Dometic Slavery. this edition of Appeal (1825) is the first edited text which provides explanatory notes, supplies biograpies and chronologies and gives primary and secondary sources on the lives, ideas and historical context of William Thompson and Anna Doyle Wheeler.