This document discusses how concepts of creation order and eschatological hope can help form an ethical response to current financial, economic, and ecological crises. It explores how creation order, as discussed in reformational philosophy, and concepts of cosmos and eschatology in eco-theology, can provide important resources for constructing a Christian environmental ethic. While creation order and universal revelation are contested ideas theologically, properly understanding humanity's role in creation through Christ-centered ethics may help address criticisms and formulate responses to the crises. The document aims to contribute to the development of a conceptual framework on these topics.
Reflecting on the economic and ecological crisesMartin de Wit
Â
This document discusses potential responses to current economic and ecological crises. It examines instrumental, structural, moral, and ontological responses. It argues that a more adequate response requires: 1) Accepting a richer interpretation of reality beyond dualisms; 2) Using systems approaches to understand complexity; 3) Guidance from a normative ethic on a theological basis; 4) Visionary and transformative leadership beyond human autonomy. It also reflects on Protestant Christianity's response and the need for responsible biblical interpretation guided by eschatological hope in the resurrected Jesus Christ.
Christian economists, environmental externalities and ecological scaleMartin de Wit
Â
Christian economists hold vastly different views on environmental issues that stem from underlying theological divisions. Three typical responses to ecological crises are analyzed: internalizing external costs, acknowledging limits to growth, and taking a pluralistic approach. There are also deep disagreements over policy issues like climate change. While some argue Christianity promotes stewardship and sustainability, others are more skeptical or indifferent.
The document examines alternatives like prioritizing justice and a Christ-centric ethic of discernment. It argues Christian economists should grow in wisdom about complex economic and ecological interactions, finding unity and appreciating particulars. Their task is the careful ordering of love according to Christ's objective reality, involving moral learning case by case. Resolving tensions requires root
Development of ecological economics (constanza, 1997)Introsust
Â
This document provides an overview of ecological economics as a field that aims to integrate ecology and economics. It discusses:
1) The historical roots and motivations for developing ecological economics as a field that brings together ecology and economics, which had developed separately.
2) Some of the basic organizing principles of ecological economics, including viewing ecological and economic systems as complex, adaptive systems and focusing on goals like sustainability and fair distribution of resources.
3) How ecological economics examines material and energy flows between ecological and economic systems, grounded in principles of thermodynamics and conservation of mass. Models incorporate biophysical realities and limits.
Engaged Buddhism and a Universal Climate Change EthicJames King
Â
Presentation given at Central Washington University's SOURCE 2016, based on my senior capstone thesis. Examines the social and ethical nature of climate change, the environmental and social contributions of the engaged Buddhist movement, and how this can contribute to a universal climate change ethic. Presentation created and delivered by James King.
Chapter 13 environmental philosophy and theoriesstanbridge
Â
The document outlines several categories of environmental philosophy theories:
1) Ecological limits theories established the concept of an ecosystem's carrying capacity and tragedy of the commons, showing environmental limits.
2) Environmental value theories attribute ethical value to nature, arguing humans have obligations beyond just human interests.
3) Holistic theories expand ethical considerations to whole ecosystems rather than just individuals, showing value in preserving species and communities.
4) Justice theories apply concepts of just distribution of goods and hazards to environmental resources and impacts, addressing inequities along lines like race and income.
Overall, the theories provide different lenses for understanding human-environment relationships and guiding sustainable practices, though they ultimately agree on the need for
How do we approach messy. practical problems? A reflection on how to respond ...Martin de Wit
Â
The question how to approach practical, messy problems where problems are not well-defined remains actual. The recent financial and economic crisis, as well as an emerging ecological crisis, is an opportunity to reflect on deeper questions on how to approach and inform decisions in the real world.
This document discusses different perspectives on humanity's relationship with the environment. It begins by describing early Greek philosophers' more rational approach to explaining the natural world. It then contrasts the anthropocentric view that humans are superior to nature with the ecocentric view that sees humans as part of the natural world with responsibilities toward the environment. The document outlines several theories that promote environmental protection such as deep ecology, social ecology, and ecofeminism. It advocates adopting a more ecocentric perspective and moving away from exploiting nature solely for human interests.
Mary Midgley is a British philosopher born in 1919 known for her work in moral philosophy, animal rights, and critiquing reductionism and scientism. She argues that reductionism provides an inadequate framework for morality and that humans and animals are more closely related than typically acknowledged. Midgley asserts that the Earth itself is a living system and that we have a moral duty to consider the planet's well-being. Her work aims to demonstrate a more holistic understanding of ethics and our relations with animals/Earth, rather than objectified views of nature.
Reflecting on the economic and ecological crisesMartin de Wit
Â
This document discusses potential responses to current economic and ecological crises. It examines instrumental, structural, moral, and ontological responses. It argues that a more adequate response requires: 1) Accepting a richer interpretation of reality beyond dualisms; 2) Using systems approaches to understand complexity; 3) Guidance from a normative ethic on a theological basis; 4) Visionary and transformative leadership beyond human autonomy. It also reflects on Protestant Christianity's response and the need for responsible biblical interpretation guided by eschatological hope in the resurrected Jesus Christ.
Christian economists, environmental externalities and ecological scaleMartin de Wit
Â
Christian economists hold vastly different views on environmental issues that stem from underlying theological divisions. Three typical responses to ecological crises are analyzed: internalizing external costs, acknowledging limits to growth, and taking a pluralistic approach. There are also deep disagreements over policy issues like climate change. While some argue Christianity promotes stewardship and sustainability, others are more skeptical or indifferent.
The document examines alternatives like prioritizing justice and a Christ-centric ethic of discernment. It argues Christian economists should grow in wisdom about complex economic and ecological interactions, finding unity and appreciating particulars. Their task is the careful ordering of love according to Christ's objective reality, involving moral learning case by case. Resolving tensions requires root
Development of ecological economics (constanza, 1997)Introsust
Â
This document provides an overview of ecological economics as a field that aims to integrate ecology and economics. It discusses:
1) The historical roots and motivations for developing ecological economics as a field that brings together ecology and economics, which had developed separately.
2) Some of the basic organizing principles of ecological economics, including viewing ecological and economic systems as complex, adaptive systems and focusing on goals like sustainability and fair distribution of resources.
3) How ecological economics examines material and energy flows between ecological and economic systems, grounded in principles of thermodynamics and conservation of mass. Models incorporate biophysical realities and limits.
Engaged Buddhism and a Universal Climate Change EthicJames King
Â
Presentation given at Central Washington University's SOURCE 2016, based on my senior capstone thesis. Examines the social and ethical nature of climate change, the environmental and social contributions of the engaged Buddhist movement, and how this can contribute to a universal climate change ethic. Presentation created and delivered by James King.
Chapter 13 environmental philosophy and theoriesstanbridge
Â
The document outlines several categories of environmental philosophy theories:
1) Ecological limits theories established the concept of an ecosystem's carrying capacity and tragedy of the commons, showing environmental limits.
2) Environmental value theories attribute ethical value to nature, arguing humans have obligations beyond just human interests.
3) Holistic theories expand ethical considerations to whole ecosystems rather than just individuals, showing value in preserving species and communities.
4) Justice theories apply concepts of just distribution of goods and hazards to environmental resources and impacts, addressing inequities along lines like race and income.
Overall, the theories provide different lenses for understanding human-environment relationships and guiding sustainable practices, though they ultimately agree on the need for
How do we approach messy. practical problems? A reflection on how to respond ...Martin de Wit
Â
The question how to approach practical, messy problems where problems are not well-defined remains actual. The recent financial and economic crisis, as well as an emerging ecological crisis, is an opportunity to reflect on deeper questions on how to approach and inform decisions in the real world.
This document discusses different perspectives on humanity's relationship with the environment. It begins by describing early Greek philosophers' more rational approach to explaining the natural world. It then contrasts the anthropocentric view that humans are superior to nature with the ecocentric view that sees humans as part of the natural world with responsibilities toward the environment. The document outlines several theories that promote environmental protection such as deep ecology, social ecology, and ecofeminism. It advocates adopting a more ecocentric perspective and moving away from exploiting nature solely for human interests.
Mary Midgley is a British philosopher born in 1919 known for her work in moral philosophy, animal rights, and critiquing reductionism and scientism. She argues that reductionism provides an inadequate framework for morality and that humans and animals are more closely related than typically acknowledged. Midgley asserts that the Earth itself is a living system and that we have a moral duty to consider the planet's well-being. Her work aims to demonstrate a more holistic understanding of ethics and our relations with animals/Earth, rather than objectified views of nature.
Religious activities can have both positive and negative effects on the environment. Hindu practices like mass bathing in rivers during Kumbh Mela with 80 million attendees and idol immersions release waste into rivers threatening aquatic species. Islamic practices of animal slaughter for Eid al-Fitr and fireworks cause pollution. Christian practices like fireworks on New Year's Eve and lights/trees made of non-degradable plastics harm soil and air quality. The government is raising awareness among youth and communities and regulating practices, but challenges remain due to religious sensitivities. Overall, awareness of impacts can help balance religious traditions with environmental protection.
Moral authority of nature in Buddhadasaâs thoughtsxingledout
Â
Buddhadasa injected fresh meanings into traditional Thai Buddhism when he asserted that Dhamma went beyond the books and teachings of Buddha, and embraced nature in its totality. Although he bases morality on nature, I have argued in this essay that nature does not have moral authority. It neither deliberates nor dictates; it just is.
âLetâs Imagine Something Differentâ: Spiritual Principles in Contemporary Afr...Jonathan Dunnemann
Â
The Black Lives Matter movement has become one of the most visible, controversial, and impactful campaigns to address racialized violence and discrimination in the 21st century.
Activists within the movement join traditional forms of social protest and policy development with rituals and spiritual practices, drawing upon spiritual resources as a source of transformation and empowerment. The transformative aims of Black Lives Matter and other contemporary African American justice movements address critical areas for reform, like criminal justice, education, and public health, but their vision for reform is broad and extensive, envisioning the creation of a more just world.
1. Andrew Light argues that environmental ethics should take a more pragmatic approach and embrace both biocentric and anthropocentric views to engage the public on environmental issues. This will make environmental ethics more accessible and allow environmental philosophers to better persuade people.
2. Ramachandra Guha provides a developing world perspective on environmental ethics, arguing that Western conservation models can harm indigenous communities. Sustainability approaches must consider how local human populations interact with nature.
3. Brian Walker and David Salt introduce resilience thinking, which focuses on systems' ability to withstand disturbances rather than optimization. Considering interconnected social and ecological systems can increase nature's value and support sustainability.
Christian theological response_to_the_ecological_crisisuddari
Â
This document summarizes Christian theological responses to Lynn White's claim that Christianity was a historical root of the ecological crisis. It describes three approaches: the apologetic approach which defended Christianity, the constructive approach which took a self-critical perspective to address the crisis, and the listening approach which advocated listening to nature rather than debate. Key thinkers from each approach, like Attfield, Hall, and Carmody, are briefly outlined.
The document discusses how different religions view humanity's relationship to the environment based on their core beliefs and teachings. It provides details on Hinduism, Christianity, and some key figures. Hinduism teaches an interconnected web of life and sees protecting nature as part of dharma. It discusses Gandhi's example of simple living. Christianity is more complex, with differing views presented, including criticisms that it enabled exploitation of nature but also arguments that the Bible supports environmental responsibility.
Dominant U.S. Religions and the Growing Ethics-Based Environmental MovementTaylor Harrington
Â
This document discusses the changing relationship between religion and environmentalism in dominant U.S. religions over the 20th century. It describes how religion gradually shifted from governing all institutions to becoming one institution among many as science grew in influence. More recently, religious institutions have adapted to stay relevant by integrating environmental ethics. Major religious leaders speaking out on environmental issues, like several Popes, has helped shift public attitudes and support for environmental causes within religious communities in the U.S.
Relationship of man to his environment is vital on how he will view life and how it will affect his principle concerning the environment that he lives in.
This document provides a summary of the book "Deep Ecology: Living as if Nature Mattered" by Bill Devall and George Sessions. It discusses key concepts in the book such as the need for both individual and collective transformation towards more sustainable societies. It also discusses the "Gaia hypothesis" which views the Earth as a self-regulating system and emphasizes understanding and preserving nature's intrinsic order. The summary concludes by explaining that the book aims to outline the spiritual components of green movements and how the concept of "deep ecology" was coined to describe a deeper, more spiritual approach to nature exemplified by thinkers like Rachel Carson and Aldo Leopold.
Aristotle was not an environmentalist by the modern definition but his works explored nature extensively and influenced later environmental thought. While he saw humans as superior, Aristotle also attributed souls to plants and animals, recognizing their intrinsic worth. He viewed nature as a system with interconnected parts fulfilling purposes. His discussions of knowledge from experience with particulars and ethics of balance promoted respect for nature. Though not environmentalist, Aristotle's biocentric perspective and emphasis on humans' role and responsibility within nature paved the way for modern environmentalism.
This document discusses a lesson on environmental virtue ethics. It introduces four cardinal virtues - justice, prudence, temperance, and fortitude - and how they relate to caring for the environment. Students do a group activity where they present on environmental disorders using different methods. The document provides guidelines for the activity and reflections on cultivating virtues like courage to address environmental issues.
This document discusses three models of the relationship between science and religion:
1. Separate Domains - Science and religion remain isolated, with science rejecting supernatural explanations.
2. Parallel but Separate - Science and religion are accepted as sources of truth but remain separate, with religion not influencing science.
3. Interaction - Science and religion actively interact where they make overlapping claims, with both accepted as cognitive sources and providing feedback to each other. The author argues this third model best integrates science and a literal biblical interpretation.
Philosophical-Critical Environmental Education: a proposal in a search for a ...MiltĂŁo Ribeiro
Â
This paper aims to develop a study on environmental education from philosophical and practical bases. Philosophical considerations being established after critical analysis of some philosophical schools who have taken the environment or the Individuals as a matter of primary concern; practical considerations arising from our experience in the university environmental movement. Thus, we intend to express our thinking towards the discussion about critical Environmental Education in a philosophical perspective called philosophical-critical Environmental Education, which aims to seek a harmony, a balance between subject and object, from a philosophical view-point, and as a consequence, between society and environment, from a socio-political perspective, in addressing the socio-environmental issue.
Publication Name: Journal of Social Sciences (COES&RJ-JSS).
Author: M. S. R. MiltĂŁo
Environmental philosophy examines humanity's relationship with the natural world. It considers humanity's role in environmental changes and its responsibility to respond to challenges. Views range from anthropocentrism, which sees humans as the central cause of changes, to deep ecology, which emphasizes humanity's interdependence with all living things. Environmental ethics emerged to advocate humanity's moral duty to preserve nature for its intrinsic value and humanity's long term survival. Philosophical perspectives influence environmental action, policy, and international cooperation to address issues like climate change and pollution.
Geography, value paradigms and environmental justice lynnFĂĄbio Coltro
Â
1) The document discusses whether environmental justice is inherently anthropocentric, or only values human well-being. It argues that while environmental justice focuses on human impacts, it does not need to be exclusively anthropocentric.
2) A non-anthropocentric view of environmental justice recognizes moral value in non-human animals and nature. This would mean considering justice for environmental harms to animals and habitats.
3) Taking a non-anthropocentric approach could help environmental justice and nature advocacy groups find common ground, by sharing a moral concern for both human and non-human well-being.
The document discusses sustainability and engineering practice for the 21st century. It argues that engineering needs to shift from reactive approaches to active adaptive planning to address complex problems. It proposes that engineering practice needs to become more transdisciplinary, dissolve boundaries, and focus on creating desirable futures that are consistent with collective goals of sustainability. Key ideas are addressing "wicked problems" systemically and using foresight to create sustainable outcomes.
Peter Brown, Economics without Ecocide: the case for degrowth and the challen...fdmillar
Â
The document discusses the need to move away from unlimited economic growth and instead embrace degrowth. It argues that continued growth is unsustainable given planetary boundaries and does not improve well-being. A new framework is needed that redefines economics, finance, and governance based on our scientific understanding of the world as a complex, evolving system. Higher education must also be restructured to integrate this perspective and promote sustainability.
A presentation on the theme of "transformational development" that focuses on the need to transform fallen institutions. The presentation was done at the annual conference of Christian Connections for International Health in June 2010.
The Ecology of Transformation Katia Sol PhD Defense Nov 5 2013katia7sol
Â
This document summarizes a PhD dissertation on a study of the Ecology of Leadership program at the Regenerative Design Institute. The research examined practices that support individual and collective transformation in times of global crisis. A relational methodology was used that centered relationships and connections. Major findings included a "Tree Model" for inner transformation from self-connection to engagement in the world. Practices supporting self-connection, connection to nature, and connection to community were explored. Nature was found to be a teacher, healer, and mirror for personal growth.
How can the concepts of creation order and eschatological hope help to respon...Martin de Wit
Â
This paper examines how concepts of creation order and eschatological hope can help develop an ethical response to current financial, economic, and ecological crises. It discusses tensions between viewing creation/cosmology versus salvation/Christ as the ultimate source of ethics. While creation reveals God, the Bible is ambiguous on ecology. Ultimately, the paper argues that a Christian environmental ethic must focus on Christ's work and responsible scriptural interpretation, rather than viewing creation order or an expectation of cosmic continuity as the source of ethics.
This document provides a philosophical analysis of the 'meanings crisis' in the context of the environment. It discusses how the meanings of environmental concepts have become problematic due to their development within complex contexts. This has led to disputes over meanings between environmentalists and philosophers from different schools of thought. The document aims to inquire into this meaning crisis and locate potential solutions. It does so through a literature review and conceptual analysis techniques from philosophy. Key areas discussed include the history of philosophical thought on nature/environment concepts from Bacon to Kant, analytical vs. continental philosophical positions on the environment, and epistemological explanations regarding how knowledge of the environment is acquired.
Religious activities can have both positive and negative effects on the environment. Hindu practices like mass bathing in rivers during Kumbh Mela with 80 million attendees and idol immersions release waste into rivers threatening aquatic species. Islamic practices of animal slaughter for Eid al-Fitr and fireworks cause pollution. Christian practices like fireworks on New Year's Eve and lights/trees made of non-degradable plastics harm soil and air quality. The government is raising awareness among youth and communities and regulating practices, but challenges remain due to religious sensitivities. Overall, awareness of impacts can help balance religious traditions with environmental protection.
Moral authority of nature in Buddhadasaâs thoughtsxingledout
Â
Buddhadasa injected fresh meanings into traditional Thai Buddhism when he asserted that Dhamma went beyond the books and teachings of Buddha, and embraced nature in its totality. Although he bases morality on nature, I have argued in this essay that nature does not have moral authority. It neither deliberates nor dictates; it just is.
âLetâs Imagine Something Differentâ: Spiritual Principles in Contemporary Afr...Jonathan Dunnemann
Â
The Black Lives Matter movement has become one of the most visible, controversial, and impactful campaigns to address racialized violence and discrimination in the 21st century.
Activists within the movement join traditional forms of social protest and policy development with rituals and spiritual practices, drawing upon spiritual resources as a source of transformation and empowerment. The transformative aims of Black Lives Matter and other contemporary African American justice movements address critical areas for reform, like criminal justice, education, and public health, but their vision for reform is broad and extensive, envisioning the creation of a more just world.
1. Andrew Light argues that environmental ethics should take a more pragmatic approach and embrace both biocentric and anthropocentric views to engage the public on environmental issues. This will make environmental ethics more accessible and allow environmental philosophers to better persuade people.
2. Ramachandra Guha provides a developing world perspective on environmental ethics, arguing that Western conservation models can harm indigenous communities. Sustainability approaches must consider how local human populations interact with nature.
3. Brian Walker and David Salt introduce resilience thinking, which focuses on systems' ability to withstand disturbances rather than optimization. Considering interconnected social and ecological systems can increase nature's value and support sustainability.
Christian theological response_to_the_ecological_crisisuddari
Â
This document summarizes Christian theological responses to Lynn White's claim that Christianity was a historical root of the ecological crisis. It describes three approaches: the apologetic approach which defended Christianity, the constructive approach which took a self-critical perspective to address the crisis, and the listening approach which advocated listening to nature rather than debate. Key thinkers from each approach, like Attfield, Hall, and Carmody, are briefly outlined.
The document discusses how different religions view humanity's relationship to the environment based on their core beliefs and teachings. It provides details on Hinduism, Christianity, and some key figures. Hinduism teaches an interconnected web of life and sees protecting nature as part of dharma. It discusses Gandhi's example of simple living. Christianity is more complex, with differing views presented, including criticisms that it enabled exploitation of nature but also arguments that the Bible supports environmental responsibility.
Dominant U.S. Religions and the Growing Ethics-Based Environmental MovementTaylor Harrington
Â
This document discusses the changing relationship between religion and environmentalism in dominant U.S. religions over the 20th century. It describes how religion gradually shifted from governing all institutions to becoming one institution among many as science grew in influence. More recently, religious institutions have adapted to stay relevant by integrating environmental ethics. Major religious leaders speaking out on environmental issues, like several Popes, has helped shift public attitudes and support for environmental causes within religious communities in the U.S.
Relationship of man to his environment is vital on how he will view life and how it will affect his principle concerning the environment that he lives in.
This document provides a summary of the book "Deep Ecology: Living as if Nature Mattered" by Bill Devall and George Sessions. It discusses key concepts in the book such as the need for both individual and collective transformation towards more sustainable societies. It also discusses the "Gaia hypothesis" which views the Earth as a self-regulating system and emphasizes understanding and preserving nature's intrinsic order. The summary concludes by explaining that the book aims to outline the spiritual components of green movements and how the concept of "deep ecology" was coined to describe a deeper, more spiritual approach to nature exemplified by thinkers like Rachel Carson and Aldo Leopold.
Aristotle was not an environmentalist by the modern definition but his works explored nature extensively and influenced later environmental thought. While he saw humans as superior, Aristotle also attributed souls to plants and animals, recognizing their intrinsic worth. He viewed nature as a system with interconnected parts fulfilling purposes. His discussions of knowledge from experience with particulars and ethics of balance promoted respect for nature. Though not environmentalist, Aristotle's biocentric perspective and emphasis on humans' role and responsibility within nature paved the way for modern environmentalism.
This document discusses a lesson on environmental virtue ethics. It introduces four cardinal virtues - justice, prudence, temperance, and fortitude - and how they relate to caring for the environment. Students do a group activity where they present on environmental disorders using different methods. The document provides guidelines for the activity and reflections on cultivating virtues like courage to address environmental issues.
This document discusses three models of the relationship between science and religion:
1. Separate Domains - Science and religion remain isolated, with science rejecting supernatural explanations.
2. Parallel but Separate - Science and religion are accepted as sources of truth but remain separate, with religion not influencing science.
3. Interaction - Science and religion actively interact where they make overlapping claims, with both accepted as cognitive sources and providing feedback to each other. The author argues this third model best integrates science and a literal biblical interpretation.
Philosophical-Critical Environmental Education: a proposal in a search for a ...MiltĂŁo Ribeiro
Â
This paper aims to develop a study on environmental education from philosophical and practical bases. Philosophical considerations being established after critical analysis of some philosophical schools who have taken the environment or the Individuals as a matter of primary concern; practical considerations arising from our experience in the university environmental movement. Thus, we intend to express our thinking towards the discussion about critical Environmental Education in a philosophical perspective called philosophical-critical Environmental Education, which aims to seek a harmony, a balance between subject and object, from a philosophical view-point, and as a consequence, between society and environment, from a socio-political perspective, in addressing the socio-environmental issue.
Publication Name: Journal of Social Sciences (COES&RJ-JSS).
Author: M. S. R. MiltĂŁo
Environmental philosophy examines humanity's relationship with the natural world. It considers humanity's role in environmental changes and its responsibility to respond to challenges. Views range from anthropocentrism, which sees humans as the central cause of changes, to deep ecology, which emphasizes humanity's interdependence with all living things. Environmental ethics emerged to advocate humanity's moral duty to preserve nature for its intrinsic value and humanity's long term survival. Philosophical perspectives influence environmental action, policy, and international cooperation to address issues like climate change and pollution.
Geography, value paradigms and environmental justice lynnFĂĄbio Coltro
Â
1) The document discusses whether environmental justice is inherently anthropocentric, or only values human well-being. It argues that while environmental justice focuses on human impacts, it does not need to be exclusively anthropocentric.
2) A non-anthropocentric view of environmental justice recognizes moral value in non-human animals and nature. This would mean considering justice for environmental harms to animals and habitats.
3) Taking a non-anthropocentric approach could help environmental justice and nature advocacy groups find common ground, by sharing a moral concern for both human and non-human well-being.
The document discusses sustainability and engineering practice for the 21st century. It argues that engineering needs to shift from reactive approaches to active adaptive planning to address complex problems. It proposes that engineering practice needs to become more transdisciplinary, dissolve boundaries, and focus on creating desirable futures that are consistent with collective goals of sustainability. Key ideas are addressing "wicked problems" systemically and using foresight to create sustainable outcomes.
Peter Brown, Economics without Ecocide: the case for degrowth and the challen...fdmillar
Â
The document discusses the need to move away from unlimited economic growth and instead embrace degrowth. It argues that continued growth is unsustainable given planetary boundaries and does not improve well-being. A new framework is needed that redefines economics, finance, and governance based on our scientific understanding of the world as a complex, evolving system. Higher education must also be restructured to integrate this perspective and promote sustainability.
A presentation on the theme of "transformational development" that focuses on the need to transform fallen institutions. The presentation was done at the annual conference of Christian Connections for International Health in June 2010.
The Ecology of Transformation Katia Sol PhD Defense Nov 5 2013katia7sol
Â
This document summarizes a PhD dissertation on a study of the Ecology of Leadership program at the Regenerative Design Institute. The research examined practices that support individual and collective transformation in times of global crisis. A relational methodology was used that centered relationships and connections. Major findings included a "Tree Model" for inner transformation from self-connection to engagement in the world. Practices supporting self-connection, connection to nature, and connection to community were explored. Nature was found to be a teacher, healer, and mirror for personal growth.
The Ecology of Transformation Katia Sol PhD Defense Nov 5 2013
Â
Similar to Notes Presentation: How can the concepts of creation order and eschatological hope help in responding to teh financial, economic and ecological crises
How can the concepts of creation order and eschatological hope help to respon...Martin de Wit
Â
This paper examines how concepts of creation order and eschatological hope can help develop an ethical response to current financial, economic, and ecological crises. It discusses tensions between viewing creation/cosmology versus salvation/Christ as the ultimate source of ethics. While creation reveals God, the Bible is ambiguous on ecology. Ultimately, the paper argues that a Christian environmental ethic must focus on Christ's work and responsible scriptural interpretation, rather than viewing creation order or an expectation of cosmic continuity as the source of ethics.
This document provides a philosophical analysis of the 'meanings crisis' in the context of the environment. It discusses how the meanings of environmental concepts have become problematic due to their development within complex contexts. This has led to disputes over meanings between environmentalists and philosophers from different schools of thought. The document aims to inquire into this meaning crisis and locate potential solutions. It does so through a literature review and conceptual analysis techniques from philosophy. Key areas discussed include the history of philosophical thought on nature/environment concepts from Bacon to Kant, analytical vs. continental philosophical positions on the environment, and epistemological explanations regarding how knowledge of the environment is acquired.
This document discusses the relationship between religion and the environment. It provides an overview of different religious perspectives on environmental protection and humanity's relationship with nature. The document also examines historical influences like Lynn White's work identifying Christian attitudes as contributing to environmental problems. It suggests that both religion and science will need to work together globally to address the current environmental crisis and promote pro-environmental behaviors and values.
2LIBERTY UNIVERSITY SCHOOL OF DIVINITY Research Pap.docxrhetttrevannion
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2
LIBERTY UNIVERSITY SCHOOL OF DIVINITY
Research Paper Proposal
Submitted to Professor Dr. Robert Wetmore
in partial fulfillment of the requirements for the completion of
THEO-525-B07 LUO
Systematic Theology 1
by
Avery Clementin
September 24 , 2018
Sinning is not a normal lifestyle for those people who believe in God. When we commit sin there is always an effect on us and the people around us. Sin takes away our ability to understand the truth in spirit. Christians always depend upon the Holy Spirit so that they may expect to learn permanent values of the spirit. Many believers assume that God loves them so much that He overlooks their indiscretions, lapses and little faults. However, in the eyes of the Lord regardless of how small it is, sin is sin. Eventually sin will always find you out.
In the beginning, there was no sin or evil in the earth. The entire earth was perfect (Koslowski, 2017). However, a time came when sin entered the world and their immediate consequences were catastrophic. Sin is a form of slavery to mankind (peels,2018). It is therefore important to study on how sin enslaves people. We also need to know the effects of our personal relationships with God when we sin. This would help us explore ways in which we can manage and maintain good relationships with our father. The study would also explain how sin causes death and how mankind can avoid it.
In this paper we will analyze the different forms of sin and its origin. We will also outline the Biblesâ view on sin and how it impacts our normal way of living and our relationship with God. There will be a section in this paper for the discussion of the wages of sin and provide numerous examples from the bible. Later, we will come up with ways in which mankind can manage to live a life without sin. We will then come up with a conclusion based on our topics of discussion listed above.
Bibliography
Koslowski, Peter. "Baader: The Centrality of Original Sin and the Difference of Immediacy and Innocence." In Volume 6, Tome I: Kierkegaard and His German Contemporaries-Philosophy, pp. 19-34. Routledge, 2017.
Uecker, Jeremy E., Christopher G. Ellison, Kevin J. Flannelly, and Amy M. Burdette. "Belief in human sinfulness, belief in experiencing divine forgiveness, and psychiatric symptoms." Review of Religious Research 58, no. 1 (2016): 1-26.
Oei, Amos Winarto. "Reformed Virtue after Barth: Developing Moral Virtue Ethics in the Reformed Tradition by Kirk J. Nolan." Journal of the Society of Christian Ethics 37, no. 2 (2017): 213-214.
Peels, Rik, Hans van Eyghen, and Gijsbert van den Brink. "Cognitive Science of Religion and the Cognitive Consequences of Sin." In New Developments in the Cognitive Science of Religion, pp. 199-214. Springer, Cham, 2018.
Vorster, Nico. "Assessing the consistency of John Calvin's doctrine on human sinfulness." HTS Theological Studies 71, no. 3 (2015): 01-08.
Venter, Dirk J. "Romans 8: 3-4 and God's resolution of the threefold problems of.
DIRECTIONS What do the four parts of the Christian Biblical Na.docxlynettearnold46882
Â
DIRECTIONS
What do the four parts of the Christian Biblical Narrative (i.e., creation, fall, redemption, and restoration) say about the nature of God and of reality in relation to the reality of sickness and disease? From where would one find comfort and hope in the light of illness according to this narrative? Explain in detail each part of the narrative above and analyze the implications.
Biomedical Ethics in The Christian Narrative
Introduction
The reality of religious pluralism (the view that there are many different religions with different teachings) does not logically imply any sort of religious relativism (the view that there is no such thing as truth, or that everything is a matter of opinion). There are genuine distinctions between religions and worldviews. Given this fact, it is imperative that one be tolerant of differences and engage civilly with those of different religions or worldviews. It might be tempting to think that one is being tolerant or civil by simply rolling all religions into one sort of generic "spirituality" and to claim that all religions are essentially the same. But this is simply false. Once again, there are genuine and important differences among religions; these differences are meaningful to the followers of a particular faith. To simply talk of some sort of a generic "spirituality," while maybe properly descriptive of some, does not accurately describe most of the religious people in the world. Furthermore, this terminology often reduces religion to a mere personal or cultural preference, and it ignores the distinctions and particularity of each. The point is that such a reductionism is not respectful of patients. It should also be noted that atheism or secularism are not simply default or perfectly objective (or supposedly scientific) starting positions, while religious perspectives are somehow hopelessly biased. Every religion or worldview brings with it a set of assumptions about the nature of reality; whether or not a particular view should be favored depends upon whether or not it is considered true and explains well one's experience of reality.
Biomedical Ethics
Bioethics is a subfield of ethics that concerns the ethics of medicine and ethical issues in the life sciences raised by the advance of technology. The issues dealt with tend to be complex and controversial (i.e., abortion, stem cell research, euthanasia, etc.). In addition, bieothics usually also involves questions of public policy and social justice. As such, the complexities of bioethical discussion in a pluralistic society are compounded. There have been several different approaches to bioethical questions put forth that have to do with the theory behind ethical decision making. Three positions have been prominent in the discussion principalism (also known as the four principle approach), virtue ethics, and casuistry. Â For this lecture, it will be useful to outline principalism and to describe the general contours of a Christian app.
PHI210RS Module 8 AVP TranscriptTitle Ethics and ReligionTi.docxkarlhennesey
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PHI210RS Module 8 AVP Transcript
Title: Ethics and Religion
Title Slide
Narrator: Welcome to this presentation on ethics and religion.
Slide 2
Title:The Relation between Non-Religious Ethics and Christian Ethics
Slide content: Photo of three sets of hands in front of a cross on a wall
Text:
¡ Multiple relations between non-religious and Christian ethics
¡ Best metaphors for this relation: cross-breeding or assimilation
Narrator: In this module, weâve briefly looked at the claim that morality finds its source and authority in Godâs commands. For believers in a creator God, this view can provide an answer to the question of why moral commands have authority over what we do. Here we will briefly look at whether the various approaches to ethics that were surveyed in this course have any direct bearing on Christian faith in a divine creator.
The final message of this section of the course is that there is no simple answer to the question of what is the relation between non-religious and religious ethics. By now, the interactions and influences between the two are multiple and varied. The best analogies would be cross-breeding or assimilation. Even what we take to be characteristically religious views have non-religious antecedents; and conversely, non-religious ethics did not develop in a religious vacuum.
Slide 3
Title:Virtue Ethics and Natural Law
Slide Content: Image of the word âETHICSâ in 3-D block letters
Text:
¡ Christian ethics has incorporated Aristotelian and Stoic virtue ethics
¡ Christian ethics has incorporated Greek and Roman conceptions of natural law
Narrator: Aristotelian and Stoic virtue ethics, not to mention Platonic ideals about the good, have been incorporated into Christian ethics. Indeed, ideas concerning what virtues are and how they are conducive to the good and to right action have been synthesized with Christian ideals most extensively by Aquinas in the 13th century. Contemporary discussions of the virtues in a Christian outlook have been conducted by Catholic philosophers such as Alasdair MacIntyre. Thus, non-Christian virtue ethics is not only compatible with Christian ethics, it has, in part, endured by being folded into Christian thinking about the moral life.
Something similar can be said about the conception of a natural law. Its source is pre-Christian, yet it too has been synthesized with Christianity. The idea that a just law must be in conformity with natural law, well- known to the American civil rights movement through the impact of Martin Luther King, Jr., had already been asserted by Augustine in the 5th century CE. Augustine has exercised a tremendous influence, not only on Catholic thought, but also on Protestant thought. Yet Augustine did not invent the ideas of just law and natural law. They were part of the legacy of Greek thought and Ancient Rome. While the notion of a natural law is pre-Christian, it does presume that the universe is ordered by some cosmic purpose. Thus the notion of ...
TILLERY 1Jasonus TilleryAPOL 50024th September 2016 1. Worldview.docxherthalearmont
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TILLERY | 1Jasonus TilleryAPOL 50024th September 2016 1. Worldview Selection
Worldview selected: Naturalism.
Naturalism is the philosophical viewpoint that supports that belief that all existence began from natural properties and causes. In it, there is no room for spiritual ideologies of supernatural explanations about the beginning of life or existence. Naturalists basically believe in the laws and forces as the controls of the world and how things run. Naturalism is the main rival to deism. Naturalism is expressed in the belief that there is no âmain man in the sky.â2. Summary of Significant Beliefs of the Naturalism Worldview (using several major categories of belief)
¡ Naturalists believe that the big bang was the source of all life where energy was the main source.
¡ The fingerprint of God, also recognized as the seven days significance in the creation of the world and everything else, is seen in usage within Naturalism, thus the usage of the repeated number sequences that have digit seven (7) in them (Mahner, 2016).
¡ Naturalism also believe that energy cannot be formed or created; they, therefore, do not believe in creation, but believe in the big bang theory where energy transformation was the rationale behind the existence of the world.
¡ Naturalism asserts that here are many galaxies, and that the Milky Way is not the only galaxy, and that the cause of the big bang was because of the multiple galaxies and energy transformation (Mahner, 2016).
¡ Naturalism asserts that the whole idea of Christianity was developed to formulate a system of control that can restrain people so that the rules and laws of supernatural beings can prevent man from causing havoc and chaos.
¡ Naturalisms also questions the first verse of the bible, which asserts that during the first day of creation, God separated light and dark, and on the fourth day, he separated the heavenly bodies. This contradiction makes it obvious that there is a discrepancy in the theory of creation because there cannot be day and night if there are no heavenly bodies (Putnam, 2016).Preliminary Evaluation Ideas (focus on 8 criteria for evaluating a worldview)
Groothuis provides a list with which apologetic reasoning should be guided. The lists states that
¡ A worldview must explain what it ought to explain (Groothuis 2011, 52) â Naturalism explores the origin of life and provides a concise and scientific approach that is approachable through natural laws and science, albeit not applicable in experimental testing due to the sheer span of time and global mass when it comes to the simulation of theories such as the big bang.
¡ A worldview must exhibit internal logical consistency (Groothuis 2011, 53) â Naturalism uses logical comparisons of the Christian worldview and naturalism to show that the theory of creation-fall-redemption and the existence of a supernatural heavenly being are illogical, and that the logical thing is that which can be proven through science as naturalism doe ...
George Ellis gives a lecture on the science and religion dialogue. He discusses three key aspects - practical issues where the dialogue makes a real-world difference; theoretical issues regarding how we understand and make theories; and philosophical issues about our understanding of how things are. On non-essential issues like the origins of the universe and life, Ellis argues the dialogue can clarify each domain without conflict. However, on foundational issues like the nature of existence, potential conflicts remain regarding design, creation and fine-tuning of the universe.
This document discusses the potential implications of using CRISPR gene editing technology on human nature and dignity. It provides historical context on how human dignity has been defined through religious and philosophical traditions. Specifically, it explores how CRISPR may affect understandings of the Imago Dei in Christian theology. The document also reviews the development of CRISPR technology and how it has advanced to allow editing of human genomes. It aims to evaluate how this may impact definitions of human dignity and what guidelines should govern its use.
The document provides an experiential learning essay template for a student to complete an essay on the history of Christianity. It includes subtopics on the theoretical perspectives and development of Christian theology, mysticism, the organization and sacred literature of Christianity, significant events and history of Christianity, and rites and practices of Christianity. For each subtopic, the template instructs the student to describe a relevant experience, reflect on that experience, explain generalizations and principles learned, and apply those takeaways. The document provides examples for the student to follow for completing each section of the template.
The document discusses three main approaches to environmental ethics: anthropocentric, sentientist, and biocentric. It provides details on the
anthropocentric view, which believes nature exists to satisfy human interests and harming the environment is only bad if it also harms humans. The
document also discusses William Baxter, a proponent of the anthropocentric approach, and his views that living in a clean environment is not a clear
goal and clear goals are needed to address environmental issues.
Religions have traditionally expressed some ethical concerns for the environment by according moral significance to other creatures and proposing human responsibilities of care. However, these religious environmental ethics faded with the rise of modern society. Recently, leaders in many religions have returned to early religious teachings to develop religious environmental ethics. For example, the pope and other Christian leaders have emphasized humans' duty as stewards of creation based on interpretations of Genesis. Eastern Orthodox leaders also stress humans' relationship with all life as interdependent. Religious environmental ethics present responsibilities to care for the environment as ancient wisdom that must be rediscovered, not new concerns grafted onto traditions.
This document discusses several key aspects of ecology and diversity. It explains that ecology and diversity both focus on measurable properties like types, importance, and unevenness. In ecology, diversity is viewed statistically by some and as number of species by others. All relationships in ecology are inversely related to diversity. Identifying populations is important for defining diversity and ecology. Ecology involves understanding an organism's interrelationships with its environment, and how populations can diversify over time in response to changes. Diversity is also relevant to attaining multiculturalism in school populations.
Medicine and Medical Technology in Biblical Perspective¡ As di.docxroushhsiu
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Medicine and Medical Technology in Biblical Perspective
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As discussed in Chapter 1, in the Christian worldview, the ultimate foundation for determining the right, the good, and the just is the triune God. The triune God is the ultimate foundation of reality, including ethics. Moral goodness and justice are derived from the very character of God. God is holy and set apart (Leviticus 20:26, English Standard Version), so people are to live lives of holiness and goodness. God is love (1 John 4:10â11), and so love is a virtue and an essential principle for life and relationships. Because God is just toward people (Deuteronomy 15:15), they are to act justly towards the poor, the sick, and the disenfranchised. People are to live in covenant faithfulness to their spouses and to honor covenantal relationships in their professions (e.g., the doctor-patient and nurse-patient relationship) because God is a covenant God, faithful to his people, even when they were unfaithful (Hosea 1â3; Malachi 2:10,14).Â
As discussed previously, all ethics flow from oneâs worldview and its basic assumptions about ultimate reality. Oneâs view of human nature, the fundamental problem of humanity, the solution to that problem, and the ultimate direction and goal of history will determine personal ethics. Every worldview embodies these elements in some sense, and the substance of these elemental conceptions influences everyoneâs moral vision. These assumptions deeply influence what one believes to be the right, the good, and the just, and they will direct, whether consciously or subconsciously, oneâs individual daily choices and actions.
The Christian worldview, which is the focus of this text, is founded on the biblical narrative or story. This narrative is often summarized as the story of the creation, fall, redemption, and restoration of human beings, along with the entire created order (see Figure 3.1). This section will examine how key concepts within this narrative, such as sin, righteousness, and Shalom, provide a framework by which the Christian worldview understands the concepts of health and disease and life and death, as well as provides guiding norms for how one should approach healing and care-giving, the ethical use of medicine and new medical technologies, and justice in health care.
Figure 3.1
Biblical Narrative and Christian Worldview
Creation
The Christian narrative of creation is essential for both Christian theology and for Christian ethics. At the foundation of the biblical narrative is the Christian God who is the creator of everything that exists (Genesis 1â2). The most important aspects of the biblical view of creation are the following:
1. Nothing exists that does not have God as its creator (Colossians 1:16; Revelation 4:11).
2. There is a clear distinction between God and his creation (God transcends creation). At the same time God continues to be involved in every aspect of creation, providentially directing and guiding all things that come to .
Part of the Problem, Part of the Solution Christian Response to the Environme...P4X
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This document discusses the Christian response to the environmental crisis. It argues that Western Christianity bears responsibility for environmental degradation due to its interpretations of scripture that emphasize human domination over nature. However, Western Christians also have power and resources to enact positive change. The document examines how Christian theology and ethics must reform to incorporate care for the environment based on concepts of stewardship, interdependence, and extending rights to nature. Ecofeminist theologians offer a model of seeing environmental and social justice as intertwined. Overall, the document argues Christians must rethink their relationship with nature through reinterpreting scripture with ecological consciousness.
This document contains discussion questions, assignments, and readings for a course on the relationship between the environment and the human spirit. It addresses topics like global warming, ecofeminism, deep ecology, environmental racism, and sustainability. For their final project, students must write a research paper and creative presentation on one of eight areas of environmental concern, like climate change, toxic waste, loss of species, or human consumption patterns.
Inquiry, Social Change, Implications for Art EducationKyle Guzik
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1. The document discusses the Hegelian dialectic and how it can be used to understand social change through a thesis, antithesis, and synthesis. It also discusses how positivism developed from this dialectic approach.
2. It examines the author's objectivist epistemological approach and how it relates to theories of social change like the Hegelian dialectic and positivism. It acknowledges criticisms of objectivism but argues it is still a useful approach.
3. The author advocates for a psychophysical reductionist perspective to understand social and psychological phenomena through physical evidence and ultimately links them to fundamental physics.
This document discusses different lenses for analyzing Christian ethics: theological, ethical, and scriptural. It examines categories within each lens and how they connect. Theological categories include commandment, holiness, and sanctification. Ethical categories are deontology, utilitarianism, and virtue ethics. Scriptural categories are the Ten Commandments, Sermon on the Mount, and Fruit of the Spirit. It analyzes how scriptural concepts of holiness and sanctification align with deontological and virtue ethics. While some scriptural examples align with ethical egoism and utilitarianism, they are not as foundational as concepts of commandment and sanctification. The goal is to bring these lenses together to thoughtfully analyze significant moral dile
Eco-Socialism From Deep Ecology to Social Justice.pptxharoonaltaf
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Eco-Socialism From Deep Ecology to Social Justice
1.Eco-Socialism
2. Deep Ecology
3. Social Justice
4. Social Justice
5. Ecologism and Socialism
6.Synopsis
7.Eco-Socialism: From Deep Ecology to Social Justice
Eco-socialism, green socialism or socialist ecology is an
ideology merging aspects of socialism with that of green
politics, ecology and alter-globalization or anti-globalization.
Eco-socialism should provide students of ecology, politics and
the environment with a thorough introduction to the ideologies
of Marxism, anarchism and deep ecology, and the ways these can
be synthesized into a radical green politics.
Deep Ecology, environmental philosophy and social movement based on the belief that humans must radically change their relationship to nature from one that values nature solely for its usefulness to human beings to one that recognizes that nature has an inherent value. Sometimes called an âEcosophy,â deep ecology offers a definition of the self that differs from traditional notions and is a social movement that sometimes has religious and mystical undertones.
The phrase originated in 1972 with Norwegian philosopher, who, along with American environmentalist George Sessions, developed a platform of eight organizing principles for the deep ecology social movement.
Deep ecology distinguishes itself from other types of environmentalism , metaphysics, epistemology, and social justice.
Capitalism continues to degrade ecosystems and create social injustice.
In making social justice the keystone of this synthesis, Pepper argues that the principal cause of ecological degradation world-wide is poverty and distributive injustice, not a particular anthropocentric outlook, forms of consciousness, values or ideas. One of the strengths of this book is the cogent criticism of the idealistic excesses of green theory, the ameliorative to which he suggests is an injection of Marxist theory. For, claims Pepper, Marxism offers a way of rendering green political theory coherent, and that 'ecologism... must ultimately be a form of socialism' (p. 218).
This book presents arguably the most concerted and well-researched attempt to create a feasible synthesis between ecologism and socialism. It is ambitious, and its principal aim is that of 'ground-clearing', rather than presenting a fully worked out eco-socialist political theory.
As such, ecologism must move more towards socialism than vice-versa. Without adopting some tenets of socialism, he argues that the political radicalness of green politics will be diverted into reformist social democracy programmes.
Capitalism continues to degrade ecosystems and create social injustice. The 1992 Earth Summit demonstrated that the powerful vested interests behind Western capitalism have no intention of radically changing their goals and methods to help create an environmentally sound or socially just global society. In order to confront this, the green movement must now develop coherent eco-socialist polit
Similar to Notes Presentation: How can the concepts of creation order and eschatological hope help in responding to teh financial, economic and ecological crises (20)
Martin de Wit presented at a colloquium in Indonesia on analyzing Google search trends related to beauty from 2010 to 2013. He found that searches for "beauty" increased in topics like religion, science, and literature, but decreased in economics. Searches for "harmony" grew in the category of beauty and fitness but declined elsewhere. The presentation examined search interest in beauty and harmony across different domains to provide nuanced insights on changing interests over time.
Combined Congress Horticulture 2012 Keynote presentationMartin de Wit
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The document discusses dimensions and drivers of food and nutritional insecurity in Southern Africa, noting that over 95 million people in the region are undernourished with the majority located in just 5 countries. It analyzes fruit consumption patterns and deficiencies, finding intake is far below recommended levels in Southern Africa. Opportunities for horticultural research and an integrated systems approach are proposed to address challenges of the food system and improve food security.
Global crises and economic implicationsMartin de Wit
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The document summarizes a lecture on understanding the global crises and their implications for economics. It outlines the impacts of the crises such as malnutrition, food riots, and child poverty. It examines various views on the causes including instrumental, structural, moral, and ontological perspectives. It discusses economic theories from mainstream and heterodox schools. It argues responses have missed elements like complexity, learning, and transitions. The conclusions call for a more inclusive economic-ecological theory that accounts for physical limits and innovation within complex, dynamic relationships between nature and humans.
The document discusses the economics of landfills based on data from Cape Town, South Africa. It finds that remaining landfill space in Cape Town is 12-14 years based on 2010 estimates. Municipal waste disposed at landfills in Cape Town has increased from 0.5 kg/person/day in the 1990s to over 1 kg/person/day currently. The costs of landfill disposal in Cape Town are estimated to increase from R216/ton in 2011 to R248/ton in 2019 when all closure costs are included. External costs from environmental impacts could increase landfill costs by 20-45% above baseline estimates.
Economic tools and the choice of energy options with specific reference to Re...Martin de Wit
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Economic tools can help analyze the costs and benefits of renewable energy options over time, but have limitations. Storage solutions are needed to overcome the intermittency of renewables. Transitions to new energy systems take decades as new technologies diffuse. External environmental costs are not fully captured in traditional economic analysis of energy options. Policy mixes that include regulations, incentives and disincentives can promote transitions to more sustainable energy systems.
Integrated approaches to innovative climate change adaptation and resource us...Martin de Wit
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Some of the greatest environmental challenges in the world today are climate change and resource depletion, both of which could have dire consequences for Africa if not handled innovatively. Africa is considered to be very vulnerable to climate change and the unsustainable depletion of resources. Innovative ways of response are, therefore, urgently needed in order to effectively cope with these challenges.
It cannot be assumed, as so often is done on a project level, that such responses or interventions are merely financial, technical or institutional. Social, institutional, political and cultural support systems in Africa are malfunctioning or under severe stress already, hence a systematic transdisciplinary approach that acknowledges complexity and takes account of the whole system transitioning is needed for effective climate change adaptation and efficient resource use.
The aim of the paper is to further explore the parameters of innovative approaches to climate change adaptation and resource use in African conditions. We present a short outline of the academic literature on complexity, transdisciplinarity and systems approaches and apply these to the fields of climate adaptation and resource use.
Suggested parameters for an integrated conceptual model are formulated. It is argued that innovative approaches to complex issues such as adapting to climate change and improving resource efficiency in Africa would require an integrated, systems and transdisciplinary approach that takes African contexts as a point of departure, and that explicitly include an analysis of human behaviour as a force of change. This integrated approach provides a basis for the development of sustainable innovations for climate change adaptation and resource use in Africa.
Economic risks and opportunities of new waste legislationMartin de Wit
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Waste is valuable.
Waste is not for free.
Sustainable management of waste brings risks and opportunities for private business.
A reflection on the case of Cape Town.
Is there a case for investing in ecosystem services?Martin de Wit
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Martin de Wit gave the opening remarks at the Cambridge Resilience Forum on Ecosystem Services. He discussed how Nelson Mandela found solace and a sense of freedom from gardening in prison on Robben Island. De Wit noted the link between healthy nature and human well-being. He highlighted that the economic value of ecosystem services in Cape Town is estimated between R2-6 billion per year, including avoided damage costs, tourism spending, and replacement costs. However, more investment is needed to maintain these services due to their public good nature and lack of incentive for private investors.
The document discusses the economic value of biodiversity and ecosystem services in Cape Town, South Africa. It finds that natural areas provide valuable services like tourism and recreation worth R270-R326 million annually, as well as natural hazard regulation saving an estimated R5-R60 million yearly. Coastal ecosystems like dunes and kelp beds reduce storm surge damages, while healthy catchments absorb rainfall to prevent flooding. Invasive species increase fire risks and costs, with 2009 fires in Somerset West causing R25-R40 million in damages. The document argues that investing in natural areas through alien control and other measures can significantly reduce economic losses from hazards like fires and floods.
Summary: Investing in Natural Assets. A Business case for the environment in ...Martin de Wit
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This document discusses the value of investing in natural assets for the municipality of Cape Town. It finds that:
1) Cape Town's natural assets ("natural factories") provide services worth an estimated R4 billion annually, helping the local economy. However, the municipality only spends 2.5% of its budget on maintaining these assets.
2) Investing in natural assets provides higher returns than other municipal investments, with every R1 spent generating R8.30 in ecosystem services.
3) To increase these benefits, the municipality should develop an effective communication strategy to increase funding for maintaining and enhancing Cape Town's natural assets.
Investing in Natural Assets. A business case for the environment in the City ...Martin de Wit
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1. The document presents a business case for investing in natural assets in the City of Cape Town by quantifying the economic value of ecosystem goods and services (EGS) provided by natural assets.
2. It estimates that Cape Town's natural assets provide an annual flow of EGS valued between R2-6 billion, including benefits from tourism, recreation, natural hazard regulation, water purification, and more.
3. Investing in maintaining and expanding natural assets could leverage 1.2-2 times higher economic value than overall municipal expenditures, highlighting the strong business case for environmental protection.
The document summarizes 5 major systemic challenges facing South Africa from a sustainability perspective:
1) The relationship between coal use for electricity and carbon emissions given South Africa's continued reliance on coal for energy.
2) The nexus between climate change, water availability, and food security given South Africa's limited freshwater resources and the region's high levels of malnutrition.
3) The impact of growing trade relationships between China and Africa on development given China's role as a major trade partner and questions around environmental management.
4) The need to address problems in South Africa's water system like failing sewage treatment and acid mine drainage threatening water quality.
5) Managing the large volumes of waste being generated
Talk wfs 6 may 2010 presentation final notesMartin de Wit
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Sustainability in its shortest definition is the capacity to endure. To endure one does not only need material goods, but also a mental and spiritual resilience and set of skills on how to cope. When the quality and quantity of our material goods and biophysical environment starts to change, when our fellow South Africans are sick and dying prematurely and when our economy does not deliver the needed health and wealth to all of us, our hope for a better future is severely tested. It is the integrity of our hope that could and should be playing a fundamental role in a possible transition towards sustainability.
In this talk ladies and gentleman, the question of South Africaâs sustainability is under scrutiny. I will first show you that from an ecological, from a human well-being, and even from an economic perspective there are several warning lights on the biophysical and material sustainability of this country. I will also show the remarkable optimism we have as South Africans and highlight the importance of hope. Third, and finally I will argue that we as humans have an ethical responsibility in the individual and collective choices we make. It is our attitudes and behaviours that sustain or destroy.
Sustainability in its shortest definition is the capacity to endure. To endure one does not only need material goods, but also a mental and spiritual resilience and set of skills on how to cope. When the quality and quantity of our material goods and biophysical environment starts to change, when our fellow South Africans are sick and dying prematurely and when our economy does not deliver the needed health and wealth to all of us, our hope for a better future is severely tested. It is the integrity of our hope that could and should be playing a fundamental role in a possible transition towards sustainability.
In this talk ladies and gentleman, the question of South Africaâs sustainability is under scrutiny. I will first show you that from an ecological, from a human well-being, and even from an economic perspective there are several warning lights on the biophysical and material sustainability of this country. I will also show the remarkable optimism we have as South Africans and highlight the importance of hope. Third, and finally I will argue that we as humans have an ethical responsibility in the individual and collective choices we make. It is our attitudes and behaviours that sustain or destroy.
The document discusses translating economic valuations of ecosystems into real-world investments. It argues that while studies have raised awareness of ecosystem value, an institutional system is needed to transform abstract values into financial investments. The author proposes focusing on performing valuation studies to better inform decision-makers, increasing understanding of total system value, and developing new institutional processes and arrangements to capture ecosystem benefits.
Generating privacy-protected synthetic data using Secludy and MilvusZilliz
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During this demo, the founders of Secludy will demonstrate how their system utilizes Milvus to store and manipulate embeddings for generating privacy-protected synthetic data. Their approach not only maintains the confidentiality of the original data but also enhances the utility and scalability of LLMs under privacy constraints. Attendees, including machine learning engineers, data scientists, and data managers, will witness first-hand how Secludy's integration with Milvus empowers organizations to harness the power of LLMs securely and efficiently.
Ocean lotus Threat actors project by John Sitima 2024 (1).pptxSitimaJohn
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Ocean Lotus cyber threat actors represent a sophisticated, persistent, and politically motivated group that poses a significant risk to organizations and individuals in the Southeast Asian region. Their continuous evolution and adaptability underscore the need for robust cybersecurity measures and international cooperation to identify and mitigate the threats posed by such advanced persistent threat groups.
Nunit vs XUnit vs MSTest Differences Between These Unit Testing Frameworks.pdfflufftailshop
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When it comes to unit testing in the .NET ecosystem, developers have a wide range of options available. Among the most popular choices are NUnit, XUnit, and MSTest. These unit testing frameworks provide essential tools and features to help ensure the quality and reliability of code. However, understanding the differences between these frameworks is crucial for selecting the most suitable one for your projects.
Programming Foundation Models with DSPy - Meetup SlidesZilliz
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Prompting language models is hard, while programming language models is easy. In this talk, I will discuss the state-of-the-art framework DSPy for programming foundation models with its powerful optimizers and runtime constraint system.
leewayhertz.com-AI in predictive maintenance Use cases technologies benefits ...alexjohnson7307
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Predictive maintenance is a proactive approach that anticipates equipment failures before they happen. At the forefront of this innovative strategy is Artificial Intelligence (AI), which brings unprecedented precision and efficiency. AI in predictive maintenance is transforming industries by reducing downtime, minimizing costs, and enhancing productivity.
Skybuffer AI: Advanced Conversational and Generative AI Solution on SAP Busin...Tatiana Kojar
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Skybuffer AI, built on the robust SAP Business Technology Platform (SAP BTP), is the latest and most advanced version of our AI development, reaffirming our commitment to delivering top-tier AI solutions. Skybuffer AI harnesses all the innovative capabilities of the SAP BTP in the AI domain, from Conversational AI to cutting-edge Generative AI and Retrieval-Augmented Generation (RAG). It also helps SAP customers safeguard their investments into SAP Conversational AI and ensure a seamless, one-click transition to SAP Business AI.
With Skybuffer AI, various AI models can be integrated into a single communication channel such as Microsoft Teams. This integration empowers business users with insights drawn from SAP backend systems, enterprise documents, and the expansive knowledge of Generative AI. And the best part of it is that it is all managed through our intuitive no-code Action Server interface, requiring no extensive coding knowledge and making the advanced AI accessible to more users.
GraphRAG for Life Science to increase LLM accuracyTomaz Bratanic
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GraphRAG for life science domain, where you retriever information from biomedical knowledge graphs using LLMs to increase the accuracy and performance of generated answers
Have you ever been confused by the myriad of choices offered by AWS for hosting a website or an API?
Lambda, Elastic Beanstalk, Lightsail, Amplify, S3 (and more!) can each host websites + APIs. But which one should we choose?
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Join me in this session as we dive into each AWS hosting service to determine which one is best for your scenario and explain why!
Building Production Ready Search Pipelines with Spark and MilvusZilliz
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Spark is the widely used ETL tool for processing, indexing and ingesting data to serving stack for search. Milvus is the production-ready open-source vector database. In this talk we will show how to use Spark to process unstructured data to extract vector representations, and push the vectors to Milvus vector database for search serving.
Introduction of Cybersecurity with OSS at Code Europe 2024Hiroshi SHIBATA
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I develop the Ruby programming language, RubyGems, and Bundler, which are package managers for Ruby. Today, I will introduce how to enhance the security of your application using open-source software (OSS) examples from Ruby and RubyGems.
The first topic is CVE (Common Vulnerabilities and Exposures). I have published CVEs many times. But what exactly is a CVE? I'll provide a basic understanding of CVEs and explain how to detect and handle vulnerabilities in OSS.
Next, let's discuss package managers. Package managers play a critical role in the OSS ecosystem. I'll explain how to manage library dependencies in your application.
I'll share insights into how the Ruby and RubyGems core team works to keep our ecosystem safe. By the end of this talk, you'll have a better understanding of how to safeguard your code.
Skybuffer SAM4U tool for SAP license adoptionTatiana Kojar
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Manage and optimize your license adoption and consumption with SAM4U, an SAP free customer software asset management tool.
SAM4U, an SAP complimentary software asset management tool for customers, delivers a detailed and well-structured overview of license inventory and usage with a user-friendly interface. We offer a hosted, cost-effective, and performance-optimized SAM4U setup in the Skybuffer Cloud environment. You retain ownership of the system and data, while we manage the ABAP 7.58 infrastructure, ensuring fixed Total Cost of Ownership (TCO) and exceptional services through the SAP Fiori interface.
Main news related to the CCS TSI 2023 (2023/1695)Jakub Marek
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An English đŹđ§ translation of a presentation to the speech I gave about the main changes brought by CCS TSI 2023 at the biggest Czech conference on Communications and signalling systems on Railways, which was held in Clarion Hotel Olomouc from 7th to 9th November 2023 (konferenceszt.cz). Attended by around 500 participants and 200 on-line followers.
The original Czech đ¨đż version of the presentation can be found here: https://www.slideshare.net/slideshow/hlavni-novinky-souvisejici-s-ccs-tsi-2023-2023-1695/269688092 .
The videorecording (in Czech) from the presentation is available here: https://youtu.be/WzjJWm4IyPk?si=SImb06tuXGb30BEH .
Notes Presentation: How can the concepts of creation order and eschatological hope help in responding to teh financial, economic and ecological crises
1. [Slide 1: Title]
How can the concepts of order in creation and eschatological hope help in
an ethical response to the financial, economic and ecological crises?
Paper presented at International conference on the occasion of the 75th anniversary of the
Association for Reformational Philosophy, âThe Future of Creation Order â, August 16 -19, 2011,
Free University Amsterdam, The Netherlands
by
Martin P. de Wit
School of Public Leadership
Faculty Economics and Management Sciences
Stellenbosch University
and
De Wit Sustainable Options (Pty) Ltd
[Slide 2: Outline of presentation]
In the ongoing quest for human autonomy and material progress, humanity has
reached a point of a deeply-rooted moral crises that keeps on eroding the
foundations of our economic culture and one that impacts heavily on the natural
environment in which we life. It is time for a deep reflection on the meaning of
Christian environmental ethics, to which this paper hopes to contribute. We will
contrast this approach to environmental ethics and ecological economic ethics.
The realisation that not only instrumental or even structural changes will be
enough, but that individual and communal responsibility is also important, is
back. New rules are drafted to limit carbon dioxide, whether one may drive an
SUV or not and which wood species to import. Businesses are urged to be
socially responsible, consumers to recycle and minimise. Ethics courses are back
in swing at Universities and business schools and some companies even have
Chief Ethics Officers. It is high time to reflect what a Christian environmental
ethics can bring to the table and what it means for the behaviour and lifestyles of
those who name themselves Christian.
In this presentation we will explore how the concepts of creation order, the
cosmos and eschatological hope for creation may be helpful in understanding
and formulating an ethical response to the financial, economic and ecological
crises.
The reason is that creation order in the literature of reformational philosophy,
and the cosmos and eschatology in the literature of eco-theology are treated as
important resources in constructing an ethical response to the ecological crises.
It is also in these areas that Christianityâs contribution to the ecological crises
was most severely critiqued. Lynn White, for example, argued that the biblical
view that humans are made in the image of God and are given dominion over the
earth introduced a dualism between humans and nature and a license for
exploitation. Ideas on what some Christians are expecting in the last days and
what they are hoping for are also argued to negatively influence views on
responding to the ecological crises.
1
2. This critique has not gone unanswered, mostly apologetic reactions that the
Bible is in fact much more environmentally friendly than what it was given credit
for, leading for example to publications like the Green Bible. This argument is
not generally accepted though especially by those who argue for a more careful
reading of the Scriptures. Furthermore, the implication of the reformational
philosophical concept of creation order may be a promising resource to explore
in the formulation of an environmental ethic. These are enough issues to start
working on for a start. We do take a particular approach to this work, namely to
evaluate the importance of these concepts within the context of a Christ-centered
environmental ethics.
Given the early days of this research programme, the paper aims only to
progress towards the development on an intermediate theory, a conceptual
framework, on the importance of creation and eschatology for Christian
environmental ethics. In a sense, the outcome generates a set of working
hypotheses that are still very much work in progress and may serve to support
future research on the topic.
[Slide 3: Environmental ethics]
The word ethics is derived from the Greek word ethos, or in short â morality.
Aristotle used it to refer to a good desire. Human beings are seen as the agents of
moral change.
Environmental ethicists go one step further to include non-human entities in
their ethical reflection, but in general, the debate on the source of value of the
planetâs inhabitants is rooted within human intuition or in human reason.
Secular environmental ethics does not explicitly appeal to a revelation from God
as a source of environmental ethics. The same applies to an ecological economic
ethic that includes some form of anthropocentrism, but is softened to include
values of nature in different forms.
[Slide 4: Christian ethics]
As opposed to any other ethical theory, the important insight from Christian
ethics is that the person and work of Jesus Christ makes Christian ethics possible,
and so distinguishes itself from an ethics as based on nature or reason.
The major distinguishing factor of Christian ethics is Godâs work of creation,
ordening and redemption, a realisation that transcends all humanistic forms of
morality.
Christian ethics is not one final idea though and Christian ethicists work with
several sources of ethics namely: Godâs works in covenant and Christ, God as
creator and orderer, the realisation of Godâs Kingdom, as well as Godâs law and
commands (James Gustafson, retired American theological ethicist).
This paper starts to critically discuss the concepts of God as creator and orderer
as well as exposing some ideas on the realisation of Godâs Kingdom as specific,
potential sources of Christian environmental ethics.
2
3. [Slide 5: Creation order as source of ethics]
We will start with a discussion on creation order and eschatological hope from
the perspectives of both reformational philosophy and ecotheology.
The idea of creation order, or the nomos or law order of creation, is rooted in the
insight that reality is Godâs creation, finding meaning from God. Godâs
sovereignity is seen as His action with regards to the world, which carries the
character of a law that provides order and structure to the world. There are
natural laws and cultural laws and both are manifestations of Godâs ordinances
to the world, a point I probably do not have to elaborate much more on in this
gathering.
Reformational philosophers generally emphasise that God reveals Himself in
creation, a revelation we can better understand through science, which in turn,
provides the basis for a responsible way to till, keep and mind the earth.
[Pieter] Stoker, [Professor in Natural Sciences at North West University,
Potchefstroom] for example, argued that ethical responsibilities derived from a
better understanding of creation through science would require an acceptance of
what he refers to as a âtranscendental revealed principle of creationâ, a revelation
that he argues makes scientific thought more open.
Egbert Schuurman [Dutch philosopher, engineer and politician] similarly points
towards a cosmology of the reality as Godâs creation (as opposed to objects of
manipulation), but explicitly adds the commandments of love (as opposed to
power), i.e. to appreciate everything according to its nature, as sources of
normative principles to redirect ethics.
Andre Troost [Former Dutch theologian and professor of Calvinistic philosophy
(1916-2008)] goes further and argued that in creation the totality of revealed
principles can be found, reducing ethics to moral responsibilities in specific new
situations.]
[Slide 6: Critique on creation order as source of ethics]
To accept that God reveals Himself in the order of creation implies an acceptance
of Godâs universal revelation in creation. The idea of universal revelation
instilling a creational pistic function in all people remains contentious.
The idea that faith is perceived as something that is worked in humans through
the Word of God and not through creation is a general position in many
Protestant-Reformed circles.
In a Christ-centered view, science, whether closed or open, whether classical or
emerging, is never a source of ethics on its own. In such a view it can only be
judged by the norms as rooted in the person and works of Christ as revealed in
Scripture.
Whether to accept order in creation as a source of Christian ethics therefore
remains contentious and sensitive to theological arguments on universal
3
4. revelation and the place of the Word of God as a comprehensive revelation and
norm.
[Slide 7: Cosmos as a source of ethics]
Creation order and cosmology are here distinguished from each other; the
former a focus of reformational philosophy and the latter a focus of eco-theology.
Eco-theology has been described as a theology that focuses on the
interrelationships of religion and nature, particularly in the light of
environmental concerns.
In a study performed on Christian environmentalism in the US, three main
responses to Lynn Whiteâs [Former Professor of Medieval History, 1907-1987]
call for a rethink on a new religion, was indentified. The first can broadly be
described as the âChristian stewardship ethicâ, the second one as âEco-justice
ethicâ and the third as a âCreation-spiritualityâ ethic.
Christian stewardship emphasises the biblical mandate for humans to take care
of the earth, the eco-justice ethic links environmental concerns with church
perspectives on justice issues such as the just sharing of limited resources and the
real cost of environmental problems and a creation-spirituality ethic focuses on
reorienting humans to see their place as one part of a larger, panentheistic
creation.
These are all very different ethical strategies, but they do share a common
concern on how to develop a practical environmental theology or eco-theology
to account for the emerging ecological crises.
[Slide 8: Critique on cosmos as a source of ethics]
Recent critique on eco-theology is first, that the focus is mainly on cosmology,
underplaying concepts of salvation, and second, that it can benefit from a more
cautious hermeneutical strategy.
First, creation and salvation are accepted as works of God in both reformational
philosophy and biblically focused eco-theology, but the critique is that it holds an
implicit hierarchy tending towards the cosmological. This situation has led some
eco-theologians more recently to lament the lack of attention to soteriology, with
renewed focus on the meaning of salvation for environmental ethics.
Second, the kind of ethical requirements from various approaches to reading the
bible differ a lot. David Horrel [Professor New Testament Studies, University of
Exeter], primarily, argue for a cautious approach in jumping from biblical
interpretation to theology and ethics. Horrel and co-authors argue that the
Bible⌠is ambivalent and ambiguous in terms of its ecological implications. The
message is clear: there are no easy solutions to a Christian environmental ethic.
[Slide 9: Eschatological hope as a source of ethics: Contributions from
Reformational Philosophy]
According to Peter Steen (Former theologian and philosopher, 1934-1985), and
as quoted by Philip Blosser [Catholic philosopher], Dooyeweerd never mentions
the new earth in all his works⌠It seems as if such a âverticalised eschatologyâ is
4
5. not shared by all reformational philosophers though and later scholars in this
tradition had a more âhorisontal eschatologyâ where creation order continued
into a new creation.
Albert M. Wolters [Professor Religion & Theology, Redeemer University College,
Ontario], for example, argued that future cataclysm is not a âburnupâ but rather a
âmeltdown.â Wolters concludes that there is a permanence in the created earth,
and despite the coming judgment, maintains a belief in the continuity of creation
order.
It appears as if a continuity between the old and the new is expected by several
working in the reformational philosophical tradition. In this view, in a new
heavens and new earth creation order is seen to remain intact and will be
revealed in its full splendour.
[Slide 10: Eschatological hope as a source of ethics: Contributions from eco-
theology]
The eco-theological focus is strongly on continuity and renewal of creation as
well. Some commentators in eco-theology point towards a continuity of creation
already in the here and now.
However, this is not a universal position in ecotheology. Those who tend to
emphasise the importance of a cautious hermeneutic, point towards a radical
transformation of existing creation in the last days with some form of continuity
for the righteous (Edward Adams, Senior Lecturer New Testament Studies,
Kingâs College London). Others caution against speculation on how such a
continuity will look like, pointing towards Godâs loyalty and promise of a new
heaven and new earth.
[Slide 11: Eschaton and Christian ethics]
The critical question remains what Christian hope means for our life here and
now. Tom Wright [a leading New Testament scholar and former bishop of
Durham in the Church of England] argues that the ultimate future hope remains
a surprise, but there is a powerful intermediate hope â âthe things which happen
in the present time which implement Easter and anticipate the final dayâ. In this
view it is the resurrection of Christ that transforms, that makes a Christian ethic
possible, rather than what we as fallible human beings think might happen in
future.
A Christian environmental ethic is possible in the expectation of a renewal and
recreation of the entire cosmos, and in accepting that the continuity of the
cosmos is not in contrast to visions of judgement and discontinuity. The
continuity between the old and the new does not lie in creation, but in the
resurrected Christ whom has ascended to heaven. The practical and ethical
implications of a new creation that has already started in Christ, creating the
space for real Christian hope, are topics that need far more attention.
It is only through Godâs faithfulness and His promises that the tensions between
a new creation and a world of crises and eminent final judgement, holds together
5
6. in a sense of mystery and surprise. The Christian faith leaves the end of things
wide open, a future far greater than what we can remotely comprehend, and far
greater than what a naturally deterministic or teleological worldview supposes.
A reliable source of Christian ethics is thus an unwavering trust in God, knowing
that the future He has in mind for His children is one far beyond our imagination.
[Slide 12: Christian environmental ethics: towards an intermediate theory]
In order to give coherence to research on such a complex topic, our strategy is to
first develop an intermediate theory - that is linking a conceptual framework to
an initial review of the literature on the topic and later to the operationalisation
of this conceptual framework (Shields & Tajalli). Such an intermediate theory
should only seen as a tool to do better research while conceptual elements of
methodology are exposed rather than hidden in the choice of a theoretical
approach.
[Slide 13: Critical tensions in the development of Christian environmental
ethics]
The preliminary review of the literature on sources of a Christian environmental
ethics as presented here revealed some critical tensions that need further
attention. In this section it is attempted to highlight these critical tensions that,
in turn, will serve as a basis in the development of an intermediate theory on
Christian environmental ethics.
First there is the tension between the focus of Christian ethics in general and the
focus of environmental and ecological economic ethics. Christian ethics is theo-
or christocentric in its approach, transcending the antropo- or ecocentric
approaches of environmental and ecological economic ethics.
Second, within Christian ethics there is quite some tension between the ultimate
sources of ethics, whether in Godâs works through Covenant and/or in Christ, in
God as creator and orderer, in the realization of Godâs Kingdom here and now or
in future, or in Godâs laws and commands.
Third, the idea of accepting creation order as a source of ethics invokes tension
between the universal and particular revelation of God, between the cosmos and
the Word of God as resources of revelation and between the perceived
importance of reason and science in relation to faith and the workings of the
Holy Spirit.
[Slide 14: tensions ctd]
Fourth, there is a tension between cosmology and soteriology as ultimate
sources of ethics. Attempts to unify approaches to cosmos and salvation need
further critical reflection.
Fifth, there is a tension in how to responsibly use and interpret Scripture in
forming Christian ethical viewpoints. When accepting the Word of God as the
only ultimate source of ethical conduct the questions looms how to read the
6
7. word of God. This raises the need for following a biblically responsible
hermeneutic.
Sixth, the tension between an expected continuity and/or discontinuity of
creation in the last days. Those positions that focus on cosmology as a source of
ethics tends to accept a position of continuity while positions that accept a more
radical soteriology tends to accept positions of discontinuity.
Seventh, there is a tension between visions on when and how the Kingdom of
God is realized, either here and now, or as a distinct future event. Positions of a
Kingdom here and now, a realized eschatology, tend to expect a lot from
Christian ethics while positions on a future Kingdom expect very little from
Christian ethics.
These tensions set the stage for further research on the topic of Christian
environmental ethics.
[Slide 15: Christian environmental ethics: Working hypotheses]
The purpose of further research is to investigate if and how a Christian
environmental ethic is possible and would look like. We define four main
working hypotheses supported by several sub-hypotheses on a lower level (see
Appendix).
1. A distinct Christian ethical response to the ecological and economic crises is
possible
2. The person and work of Christ as revealed in the Word of God, is the ultimate
source of Christian ethics
3. Responsible hermeneutical strategies to understand Godâs revelation in
Scripture are critical for a Christian ethic
4. A Christian environmental ethic goes beyond a situational ethic of love or a
legalistic ethic of law.
[Slide 15: Conclusions]
Returning to our question: How can the concepts of order in creation and
eschatological hope help in an ethical response to the financial, economic and
ecological crises?
In one sense the outcome of this initial review may be disappointing. There is
substantial critique on the position that a theology and philosophy of the cosmos
and/or a theology of radical continuity of humans and cosmos as well as a
realized Kingdom of God here and now, are able sources of a Christian
environmental ethic. This does not mean that such positions do not bring helpful
resources to the table, but the key to unlocking the ethical implications of
resources on creation order, cosmology and eschatology, lies in the person and
work of Jesus Christ. What that means and what the implications are for human
culture and economy and humankindâs relationship with Godâs creation needs
far more research.
7
8. In another sense, the outcome of this initial review provides renewed focus on
and hope for the possibility of a Christian environmental ethic. What we do not
know or cannot comprehend point us to Godâs faithfulness and promises. Jesus
Christ has already risen from the death and in Him it is indeed possible again
that God will be all in all. The transformative implications of this enormous
happening on human culture, economy and humankindâs relation with Godâs
creation needs to be far more exposed and acted on. In my opinion, the
formation of a Christian environmental ethic would at least require a focus on
the transformative implications of the work of Christ on our ethics, a scripturally
responsible hermeneutic and the serious engagement of believers in the church,
the body of Christ.
Chair, ladies and gentlemen, I thank you for your attention.
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Appendix: Working Hypotheses
Working Hypotheses Literature support
1. A distinct Christian ethical response to the ecological and
economic crises is possible
1.1 A Christian environmental ethic is radically different from an Gustafson
environmental- and ecological economic ethic
1.2 Tensions between the sources of Christian ethics are driven by Berkhouwer, Calvin,
different theological positions on who God is, and what Godâs Luther, Moltmann, Barth
relationship with humans and the rest of creation is throughout the
entire history of creation, fall, covenant, salvation, redemption and
consummation
2. The person and work of Christ as revealed in the Word of God, is Gustafson
the ultimate source of Christian ethics
2.1 Order in creation or eschatology are not primary sources of Dooyeweerd,
Christian ethics on their own Berkhouwer, Douma
2.2 Radical soteriological theories ignore the ethical consequences Santmire, Bouma-
of Godâs work as creator and orderer of the cosmos Prediger
2.3 Unification of cosmological, soteriological and eschatological Conradie, Kuyper,
concepts can only be attempted through faith in the person and Bavinck, Jenkins
work of Christ
3 Responsible hermeneutical strategies to understand Godâs Horrel, Conradie,
revelation in Scripture are critical for a responsible Christian ethic Thiselton, Silva
3.1 Hermeneutical strategies and ethical positions are clearly linked Horrel, Conradie,
Thiselton, Silva
3.2 Scriptural eschatology includes aspects of continuity as well as Wright, Adams,
discontinuity and instill a living hope OâDonovan, Bauckman,
Hart
3.3 Scriptural Kingdom theology includes aspects of both a realized Wright, OâDonovan, Floor
and a future Kingdom
4. A Christian environmental ethic goes beyond a situational ethic of Spykman, Fletcher,
love or a legalistic ethic of law Troost
4.1 Faith in what God has done, is doing and will do in Christ Hendriks, Burger
transforms current Christian ethical positions
4.2 The church has a major role in developing a Christian Wright, Floor
environmental ethic
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