Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1039801
Tukul Walla Kaiku
The aim of this paper is to trace the religious aspects of the Johnson Cult as they were conceived and have undergone change and diffusion since 1963. In highlighting the religious aspects of the Johnson Cult, it is intended to make reference to several issues. First, this paper compliments the political, economic, and social aspects of the movement which were covered by Billings (Cargo Cult as Theater: Political Performance in the Pacific. Lanham, MD: Lexington Books, 2002) and others. The religious aspects of the Johnson Cult, some of which the adherents held back from disclosing to Billings for a number of reasons, were not captured in the study. This study highlights how in the religious aspects of the Johnson Cult are contained a continued search for sustainable and modern technological development for an indigenous Lavongai society, a Lavongai dream of a transformation of New Hanover into a Garden of Eden paradise as portrayed by Christianity. Second, as can be seen from the study by Billings, it is shown that anthropology can benefit from taking on a new approach in the study of indigenous societies, with more collaboration between outsider scientists and indigenous society insider scientists.
{"title":"Untangling the religious features of the Johnson Cult of New Hanover Island in the New Ireland province: anthropology and indigenous societies since Charles Darwin and others","authors":"Tukul Walla Kaiku","doi":"10.1080/11287462.2015.1039801","DOIUrl":"https://doi.org/10.1080/11287462.2015.1039801","url":null,"abstract":"The aim of this paper is to trace the religious aspects of the Johnson Cult as they were conceived and have undergone change and diffusion since 1963. In highlighting the religious aspects of the Johnson Cult, it is intended to make reference to several issues. First, this paper compliments the political, economic, and social aspects of the movement which were covered by Billings (Cargo Cult as Theater: Political Performance in the Pacific. Lanham, MD: Lexington Books, 2002) and others. The religious aspects of the Johnson Cult, some of which the adherents held back from disclosing to Billings for a number of reasons, were not captured in the study. This study highlights how in the religious aspects of the Johnson Cult are contained a continued search for sustainable and modern technological development for an indigenous Lavongai society, a Lavongai dream of a transformation of New Hanover into a Garden of Eden paradise as portrayed by Christianity. Second, as can be seen from the study by Billings, it is shown that anthropology can benefit from taking on a new approach in the study of indigenous societies, with more collaboration between outsider scientists and indigenous society insider scientists.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1039801","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807247","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-03-25DOI: 10.1080/11287462.2015.1024947
F. Manti
The ethics of bioculture deals with moral questions raised by the cultivation and farming of living things. P. W. Taylor believes that they have an inherent worth just like animals and wild plants. Therefore, judgment about how they should be treated cannot be limited to the principle of greater efficiency for the benefit of humans. Taylor developed a comprehensive theory that is founded on the symmetry between human and environmental ethics. He believes that every living thing is teleologically oriented and a member of the earth's biotic community. A systemic and hologrammatic approach is the alternative to Taylor's ethics of bioculture. Each component of an ecosystem characterised by contingency, plays a role in co-evolution. Therefore, as moral agents, we must take historical responsibility for domesticating and employing other living things, and we should reconsider the emerging model of economic development and define criteria of ethical sustainability for bioculture companies. Such an ethics of bioculture can contribute to oriented decision-making to ensure that an increase in well-being for all living things is an economically and environmentally sustainable and political perspective.
{"title":"Towards a new ethics for bioculture","authors":"F. Manti","doi":"10.1080/11287462.2015.1024947","DOIUrl":"https://doi.org/10.1080/11287462.2015.1024947","url":null,"abstract":"The ethics of bioculture deals with moral questions raised by the cultivation and farming of living things. P. W. Taylor believes that they have an inherent worth just like animals and wild plants. Therefore, judgment about how they should be treated cannot be limited to the principle of greater efficiency for the benefit of humans. Taylor developed a comprehensive theory that is founded on the symmetry between human and environmental ethics. He believes that every living thing is teleologically oriented and a member of the earth's biotic community. A systemic and hologrammatic approach is the alternative to Taylor's ethics of bioculture. Each component of an ecosystem characterised by contingency, plays a role in co-evolution. Therefore, as moral agents, we must take historical responsibility for domesticating and employing other living things, and we should reconsider the emerging model of economic development and define criteria of ethical sustainability for bioculture companies. Such an ethics of bioculture can contribute to oriented decision-making to ensure that an increase in well-being for all living things is an economically and environmentally sustainable and political perspective.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-03-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1024947","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-03-25DOI: 10.1080/11287462.2015.1023999
E. Vesper
This paper focuses on bioethical issues related to the land rights of two Pacific Island indigenous cultures from the Guam and Bikini islands. It is based on the author's field experiences, documented public facts about these situations, and the experiences of the Guamanian (Chamorro) and Bikini people. The data for this paper was gleaned from extensive interviews with cultural informants living on Guam, as well as with the descendants of the original people who were forced to migrate from Bikini Atoll.
{"title":"Socio-political and moral issues concerning land rights of two Pacific island indigenous cultures","authors":"E. Vesper","doi":"10.1080/11287462.2015.1023999","DOIUrl":"https://doi.org/10.1080/11287462.2015.1023999","url":null,"abstract":"This paper focuses on bioethical issues related to the land rights of two Pacific Island indigenous cultures from the Guam and Bikini islands. It is based on the author's field experiences, documented public facts about these situations, and the experiences of the Guamanian (Chamorro) and Bikini people. The data for this paper was gleaned from extensive interviews with cultural informants living on Guam, as well as with the descendants of the original people who were forced to migrate from Bikini Atoll.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-03-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1023999","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807281","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-01-02DOI: 10.1080/11287462.2015.1005922
L. Houdebine
Science and technology continue to generate discoveries and innovations that provide the public with new knowledge, new drugs, and new products. A growing number of regulatory guidelines protect users from the deleterious side effects of these new processes and products. Lifespans are still increasing each year in rich countries. Nevertheless, a proportion of the people are worried and upset. The discovery that humans are not at the center of the world has destabilized the traditional belief in a benevolent Creator. The current economic crisis also reinforces a sense of instability. The majority of people are still waiting for improvements in their lives from innovation. Thus, a contrast between anxiety and hope remains dominant. Scientific and technological advances have led to growing protests, a mindset that seems disproportionate to the actual risks. Some environmentalists take advantage of the situation to artificially generate systematic fear in order to destroy, or at least block, the development of Western civilization, to prevent or delay the irreversible degradation of the planet. This is based on a strategy of conflict and intolerance. A new pact between citizens, science, technology, and industry remains to be found.
{"title":"Biotechnology in the face of conservatism and bad faith","authors":"L. Houdebine","doi":"10.1080/11287462.2015.1005922","DOIUrl":"https://doi.org/10.1080/11287462.2015.1005922","url":null,"abstract":"Science and technology continue to generate discoveries and innovations that provide the public with new knowledge, new drugs, and new products. A growing number of regulatory guidelines protect users from the deleterious side effects of these new processes and products. Lifespans are still increasing each year in rich countries. Nevertheless, a proportion of the people are worried and upset. The discovery that humans are not at the center of the world has destabilized the traditional belief in a benevolent Creator. The current economic crisis also reinforces a sense of instability. The majority of people are still waiting for improvements in their lives from innovation. Thus, a contrast between anxiety and hope remains dominant. Scientific and technological advances have led to growing protests, a mindset that seems disproportionate to the actual risks. Some environmentalists take advantage of the situation to artificially generate systematic fear in order to destroy, or at least block, the development of Western civilization, to prevent or delay the irreversible degradation of the planet. This is based on a strategy of conflict and intolerance. A new pact between citizens, science, technology, and industry remains to be found.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1005922","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807184","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-01-02DOI: 10.1080/11287462.2015.1007616
A. Muzur, I. Rinčić
Today, it is widely accepted that the first to conceive the term and the discipline of bioethics (Bio-Ethik) was the German theologian and teacher Fritz Jahr (1895–1953) from the city of Halle. Without knowing Jahr's ideas, the American oncologist Van Rensselaer Potter (1911–2001) from Madison, Wisconsin, (re-)invented the notion of bioethics which, unlike in the case of Fritz Jahr, had a deep impact and spread all over the world. Although Jahr's bioethics somehow differed from that of Potter, they did share many crucial aspects, one of which was their globality. Without explicit reference to it, nevertheless, Fritz Jahr's “globality” was based upon his broad readings including Far-Eastern sources and thinkers, while Van Rensselaer Potter explicitly formed his global bioethics, in the late 1980s, as a reaction to the narrowing-down of his earlier ideas (to medical ethics, principlism and American pragmatism). In that way, Jahr and Potter, like on many other points, came to the same result via different motives and pathways.
{"title":"Two kinds of globality: a comparison of Fritz Jahr and Van Rensselaer Potter's bioethics","authors":"A. Muzur, I. Rinčić","doi":"10.1080/11287462.2015.1007616","DOIUrl":"https://doi.org/10.1080/11287462.2015.1007616","url":null,"abstract":"Today, it is widely accepted that the first to conceive the term and the discipline of bioethics (Bio-Ethik) was the German theologian and teacher Fritz Jahr (1895–1953) from the city of Halle. Without knowing Jahr's ideas, the American oncologist Van Rensselaer Potter (1911–2001) from Madison, Wisconsin, (re-)invented the notion of bioethics which, unlike in the case of Fritz Jahr, had a deep impact and spread all over the world. Although Jahr's bioethics somehow differed from that of Potter, they did share many crucial aspects, one of which was their globality. Without explicit reference to it, nevertheless, Fritz Jahr's “globality” was based upon his broad readings including Far-Eastern sources and thinkers, while Van Rensselaer Potter explicitly formed his global bioethics, in the late 1980s, as a reaction to the narrowing-down of his earlier ideas (to medical ethics, principlism and American pragmatism). In that way, Jahr and Potter, like on many other points, came to the same result via different motives and pathways.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1007616","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807201","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-01-02DOI: 10.1080/11287462.2014.1002294
S. Vercillo, Vincent Z. Kuuire, F. Armah, I. Luginaah
Almost one in three people who live in sub-Saharan Africa (SSA) are hungry, higher than anywhere else. This magnitude of food insecurity coupled with slow progress in regional integration, disease and epidemics, poor access to markets, gender disparities, lack of land tenure rights, and governance and institutional shortcomings on the continent have been used to justify a narrative for the inclusion of biotechnology in smallholder agriculture in SSA. The fact, however, suggests that even in the face of these challenges, smallholder farmers in SSA still produce 70% of the food on the continent. We critically examine the introduction of biotechnology in smallholder farming within the context of the New Alliance for Food Security and Nutrition and public–private partnerships in SSA. We explicitly address the bioethical concerns and implications for technology adoption goals in line with a neoliberal economic model that is encouraging smallholder farmers to adopt biotechnology as a way to secure more food for communities. This paper is not meant to pose a simplistic pro or anti stance on genetically modified (GM) crops or biotechnology, but rather to situate the debate about GM technology within issues of power, control in the global food agriculture systems, and point to the bioethical concerns that affect the lives of smallholder farmers and their families on a daily basis.
{"title":"Does the New Alliance for Food Security and Nutrition impose biotechnology on smallholder farmers in Africa?","authors":"S. Vercillo, Vincent Z. Kuuire, F. Armah, I. Luginaah","doi":"10.1080/11287462.2014.1002294","DOIUrl":"https://doi.org/10.1080/11287462.2014.1002294","url":null,"abstract":"Almost one in three people who live in sub-Saharan Africa (SSA) are hungry, higher than anywhere else. This magnitude of food insecurity coupled with slow progress in regional integration, disease and epidemics, poor access to markets, gender disparities, lack of land tenure rights, and governance and institutional shortcomings on the continent have been used to justify a narrative for the inclusion of biotechnology in smallholder agriculture in SSA. The fact, however, suggests that even in the face of these challenges, smallholder farmers in SSA still produce 70% of the food on the continent. We critically examine the introduction of biotechnology in smallholder farming within the context of the New Alliance for Food Security and Nutrition and public–private partnerships in SSA. We explicitly address the bioethical concerns and implications for technology adoption goals in line with a neoliberal economic model that is encouraging smallholder farmers to adopt biotechnology as a way to secure more food for communities. This paper is not meant to pose a simplistic pro or anti stance on genetically modified (GM) crops or biotechnology, but rather to situate the debate about GM technology within issues of power, control in the global food agriculture systems, and point to the bioethical concerns that affect the lives of smallholder farmers and their families on a daily basis.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2014.1002294","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59806914","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-01-02DOI: 10.1080/11287462.2015.1008752
K. Choong
Palliative care is experiencing an upsurge in interest and importance. This is driven, paradoxically, by modern medicine's increased ability to provide effective pain relief on the one hand and an acknowledgement of its limitation in delivering a cure for certain diseases on the other. With many Muslims suffering from such incurable diseases worldwide, they too are now faced with the decision of whether to avail themselves of pain relief offered within the framework of scientific medicine. However, while the general ethos of palliative care which is to promote the quality of life of those facing life-limiting illnesses is consistent with Islamic values, this paper explores whether the same can be submitted for modern methods of pain control. The investigation will be steered by two overriding questions. First, if pain and suffering could, as highlighted in the primary sources of Islamic Law, lead to the expiation of sins, can pain relief be taken? Second, is it religiously permissible to choose pain treatment options that could bring about iatrogenic addiction, the hastening of death and the impairment or obliteration of consciousness?
{"title":"Islam and palliative care","authors":"K. Choong","doi":"10.1080/11287462.2015.1008752","DOIUrl":"https://doi.org/10.1080/11287462.2015.1008752","url":null,"abstract":"Palliative care is experiencing an upsurge in interest and importance. This is driven, paradoxically, by modern medicine's increased ability to provide effective pain relief on the one hand and an acknowledgement of its limitation in delivering a cure for certain diseases on the other. With many Muslims suffering from such incurable diseases worldwide, they too are now faced with the decision of whether to avail themselves of pain relief offered within the framework of scientific medicine. However, while the general ethos of palliative care which is to promote the quality of life of those facing life-limiting illnesses is consistent with Islamic values, this paper explores whether the same can be submitted for modern methods of pain control. The investigation will be steered by two overriding questions. First, if pain and suffering could, as highlighted in the primary sources of Islamic Law, lead to the expiation of sins, can pain relief be taken? Second, is it religiously permissible to choose pain treatment options that could bring about iatrogenic addiction, the hastening of death and the impairment or obliteration of consciousness?","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2015-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1008752","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807238","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2014-10-02DOI: 10.1080/11287462.2014.957951
E. Ignovska
The political as opposed to the natural constitution of ancient families for some authors is associated with the fiction of patriarchy (Pateman, C. (1988). The Sexual Contract. Cambridge: Polity Press, p. 19). This had meaning as a form of political power, which when introduced referred only to the sexual domination of the rule of husbands and fathers in the smallest unit of society. Only afterwards did the fiction of patriarchy take on the broader meaning of a dominating class, and thus a universal feature of human society. Accordingly, the representatives of this view consider the father's role in a family to be strictly conventional (i.e. imposed by force) and the family, therefore, is seen only as an artificial institution that negotiates the roles of its members, just as society does. Under these terms, the patriarchal family is not based on biological or natural ties, but on “legal fiction” (Pateman referred to the term “legal fiction” which was used by Sir Henry Maine in Maine, H. J. S. (1917). Ancient Law. London: J. M. Dent and Sons, p. 76. Available online as part of the Gutenberg Ebooks, Chapter II: http://www.gutenberg.org/files/22910/22910-h/22910-h.htm). While the mother's biological participation has always been certain, since she is the one who physically gives birth to the child, paternity has had to be discovered or invented, becoming only a human creation. This fiction, however, served the political purpose of keeping the family together. Thus, the “fiction of adoption” and the “reality of kinship” were considered equal as long as the family's formation was maintained. By comparison, ancient families were not that different from contemporary families founded on adoptions or sperm donations. Again, the role of the father here is negotiated – the “legal fiction” of the husband/partner when sperm is donated to a couple and his absence when sperm is donated to single women. Regardless of genetics, the absence of a social and legal father in a child's life can also occur in single-mother families where the parents conceived via coitus. Nevertheless, lacking both a genetic and a social father can only be ascribed to single women – parents by choice. Is fatherhood that unimportant?
{"title":"Sperm donors as assisters of reproduction in single women","authors":"E. Ignovska","doi":"10.1080/11287462.2014.957951","DOIUrl":"https://doi.org/10.1080/11287462.2014.957951","url":null,"abstract":"The political as opposed to the natural constitution of ancient families for some authors is associated with the fiction of patriarchy (Pateman, C. (1988). The Sexual Contract. Cambridge: Polity Press, p. 19). This had meaning as a form of political power, which when introduced referred only to the sexual domination of the rule of husbands and fathers in the smallest unit of society. Only afterwards did the fiction of patriarchy take on the broader meaning of a dominating class, and thus a universal feature of human society. Accordingly, the representatives of this view consider the father's role in a family to be strictly conventional (i.e. imposed by force) and the family, therefore, is seen only as an artificial institution that negotiates the roles of its members, just as society does. Under these terms, the patriarchal family is not based on biological or natural ties, but on “legal fiction” (Pateman referred to the term “legal fiction” which was used by Sir Henry Maine in Maine, H. J. S. (1917). Ancient Law. London: J. M. Dent and Sons, p. 76. Available online as part of the Gutenberg Ebooks, Chapter II: http://www.gutenberg.org/files/22910/22910-h/22910-h.htm). While the mother's biological participation has always been certain, since she is the one who physically gives birth to the child, paternity has had to be discovered or invented, becoming only a human creation. This fiction, however, served the political purpose of keeping the family together. Thus, the “fiction of adoption” and the “reality of kinship” were considered equal as long as the family's formation was maintained. By comparison, ancient families were not that different from contemporary families founded on adoptions or sperm donations. Again, the role of the father here is negotiated – the “legal fiction” of the husband/partner when sperm is donated to a couple and his absence when sperm is donated to single women. Regardless of genetics, the absence of a social and legal father in a child's life can also occur in single-mother families where the parents conceived via coitus. Nevertheless, lacking both a genetic and a social father can only be ascribed to single women – parents by choice. Is fatherhood that unimportant?","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2014-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2014.957951","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807135","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2014-10-02DOI: 10.1080/11287462.2014.957010
Eleni Iacovidou, W. Wehrmeyer
In seeking to understand how young people conceptualise their future in terms of sustainability, visioning and backcasting workshops were held in six European countries, as part of the CReating Innovative Sustainability Pathways (CRISP) project. Within the visioning part of the CRISP project, over 1500 ideas and suggestions were generated, which were then condensed into three pan-European archetypical visions: One Ethical World, Local Community and i-Tech that exhibit radical alternatives for global and local futures. For the transition pathway development of these futures, backcasting workshops were held with the participation of young people and experts to develop suitable pathways towards each of the three visions with regard to three specific sectors, namely, household energy, individual mobility and food. This paper presents the novel methodology developed and applied in both sets of workshops and describes the innovative approach followed for synthesising strong, coherent transition pathways. The framework of actions of each vision's pathway towards a sustainable, low-carbon Europe is also presented to provide the basis upon which changes towards a sustainable future can be initiated both at structural and practical levels. The paper concludes with an evaluation of the pathways developed by comparing them to the UK 2050 pathways.
{"title":"Making sense of the future: visions and transition pathways of laypeople and professionals from six EU countries","authors":"Eleni Iacovidou, W. Wehrmeyer","doi":"10.1080/11287462.2014.957010","DOIUrl":"https://doi.org/10.1080/11287462.2014.957010","url":null,"abstract":"In seeking to understand how young people conceptualise their future in terms of sustainability, visioning and backcasting workshops were held in six European countries, as part of the CReating Innovative Sustainability Pathways (CRISP) project. Within the visioning part of the CRISP project, over 1500 ideas and suggestions were generated, which were then condensed into three pan-European archetypical visions: One Ethical World, Local Community and i-Tech that exhibit radical alternatives for global and local futures. For the transition pathway development of these futures, backcasting workshops were held with the participation of young people and experts to develop suitable pathways towards each of the three visions with regard to three specific sectors, namely, household energy, individual mobility and food. This paper presents the novel methodology developed and applied in both sets of workshops and describes the innovative approach followed for synthesising strong, coherent transition pathways. The framework of actions of each vision's pathway towards a sustainable, low-carbon Europe is also presented to provide the basis upon which changes towards a sustainable future can be initiated both at structural and practical levels. The paper concludes with an evaluation of the pathways developed by comparing them to the UK 2050 pathways.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2014-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2014.957010","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59806588","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2014-07-03DOI: 10.1080/11287462.2014.941210
P. Lachmann
Arguments are advanced that ethics provide the building blocks for the cultural evolution of those forms of behaviour that distinguish different human moral communities. To perform this function ethical variants need to be maintained within communities over many generations and this is achieved by religious prescription enshrining the ethical variants. This gives religions their essential function. It also follows that ethics themselves must evolve and be subject to natural selection. Some ethical variants and their possible survival value are discussed. This survival value is clearly distinct from the reasons that the variants were introduced. Finally, the consequences for ethical evolution arising from the change of humans from an endangered to an endangering species are considered.
{"title":"Evolution, ethics and religion","authors":"P. Lachmann","doi":"10.1080/11287462.2014.941210","DOIUrl":"https://doi.org/10.1080/11287462.2014.941210","url":null,"abstract":"Arguments are advanced that ethics provide the building blocks for the cultural evolution of those forms of behaviour that distinguish different human moral communities. To perform this function ethical variants need to be maintained within communities over many generations and this is achieved by religious prescription enshrining the ethical variants. This gives religions their essential function. It also follows that ethics themselves must evolve and be subject to natural selection. Some ethical variants and their possible survival value are discussed. This survival value is clearly distinct from the reasons that the variants were introduced. Finally, the consequences for ethical evolution arising from the change of humans from an endangered to an endangering species are considered.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2014-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2014.941210","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59806493","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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