Search Results (16)

This research is an in-depth qualitative case study of a historic homestead in the town of Čekiškė, located in Lithuania, through the lens of sustainability aesthetics and cultural ecology. The research addresses a gap in the literature where aesthetic expressions of sustainability are predominantly examined in urban settings, while rural hybrid environments, intertwining urban and traditional features, remain underexplored. The homestead, with architectural and landscape features dating back to the early 20th century, was studied across four temporal stages: the interwar period (1922–1946), the early Soviet period (1946–1976), late Soviet to post-independence (1976–2021), and the period of a proposed vision for its sustainable development (2025 and beyond). The theoretical framework developed and applied in this research combines four complementary approaches: (1) the cultural ecology model by J. Steward, (2) environmental ethics trends (egocentrism, homocentrism, biocentrism, ecocentrism), (3) the principles of biophilic design, and (4) the ecological aesthetics framework by M. DeKay. Data collection included continuous qualitative in-depth on-site observations, analysis of the relevant literature sources, archival documents and photographs, and the recording of information in photographs and drawings. The findings reveal nuanced and evolving aesthetic expressions of sustainability tied to cultural practices, land use, ownership attitudes, and environmental perception. While earlier periods of development of the analyzed homestead reflected utilitarian and homocentric relations with the environment, later stages showed increased detachment from ecological sensitivity, resulting in the degradation of both material and intangible heritage; future perspectives of the homestead being transformed into a private museum, actualizing heritage through sustainability aesthetics, were also presented. The study highlights the role of tacit knowledge and lived experience in shaping hybrid sustainable aesthetics and provides insights for design and landscape planning in rural and small town heritage contexts. The research reveals that sustainability aesthetics in rural hybrid spaces is shaped by a confluence of environmental adaptation, socio-cultural transitions, and embedded values. It argues for a more context-sensitive and historically aware approach to sustainability discourse, particularly in heritage conservation and rural development. Full article

Media shape and reflect social imaginaries, influencing collective beliefs, norms, and aspirations. Video games and films frequently depict themes like urbanization, dystopian futures, and resource-driven expansion, often envisioning humanity colonizing new planets after depleting Earth’s resources. Such narratives risk reinforcing exploitative attitudes toward the environment, extending them to new frontiers. Research has shown that media, especially video games, influence societal perceptions and shape future possibilities. While largely reflecting anthropocentric worldviews, these media also have the potential to promote ecocentric perspectives. In the context of biodiversity loss and planetary imbalance, media’s role in fostering non-anthropocentric values is crucial. This study introduces the Non-Anthropocentric Media Evaluation Questionnaire (NAMEQ), a tool designed to help media producers assess whether their work aligns with ecocentric principles, and to support academic researchers and students in the study and analysis of media from a biocentric perspective. Applying this framework to 138 widely distributed video games and films reveals a strong dominance of anthropocentric narratives. While some works incorporate ecocentric themes, they remain inconsistent. The findings underscore the need for a more deliberate and coherent representation of bio-centric values in media, advocating for a shift in cultural narratives toward perspectives that recognize and respect the intrinsic value of the non-human world. Full article

This article offers a theistically conscious biocentric environmental ethic that builds upon the scaffolding of Aldo Leopold’s land ethic with a synthesis of biocentric individualism, deep ecology, and Vaiṣṇava theology. The practical benefit of this proposed ethic is immediately recognized when viewed in light of innovation in biomimicry. Leopold set a fourfold standard for environmental ethics that included (1) acknowledging the evolution of consciousness needed to give rise to ecological conscience, (2) surpassing anthropocentric economic interests in ecological decision making, (3) cultivating individual responsibility and care for the land, and (4) offering a unified mental picture of the land to which individuals can relate. We defend his original work, from later interpretations where the communal aspect of the whole overshadows the uniqueness of the different parts. Transitioning from mitigating overemphasis on the value of the collective, we turn to biocentric individualism, which despite overvaluing the individual, identifies the practical necessity of a qualified moral decision-maker in discerning individual value within the web of nature. Deep ecology articulates self-realization as the qualification that this moral agent must possess. A theistically conscious biocentric environmental ethic balances the role of the individual and the collective by recognizing their irreducible interdependence as a simultaneous unity-in-diversity. This principle of dynamic oneness is introduced in deep ecology and fully matures in Vaiṣṇava theology. Individuals have particular functional value based on their unique role within the Organic Whole, and genuinely self-realized decision-makers can assess these values appropriately enough to discern how human civilization can flourish through harmonizing with nature. In many ways, this is the basis for biomimicry, a field where thoughtful people observe nature’s problem-solving and adapt those same strategies and design principles to humanity’s challenges. The development of biomimicry affirms the central thrust of the proposed environmental ethic, which can reciprocally inspire further biomimetic progress. Full article

The Mutanchis, known by their derogatory exonymic term ‘Lepcha’, are autochthonous to Sikkim, India. The name ‘Mutanchi’ derives from the phrase ‘Mutanchi Rumkup Rongkup’, eliciting the response ‘Achulay’, meaning ‘Beloved children of It-bu-mu, who have come from the snowy peaks’. The nomenclature prompts an ontological understanding rooted in the community’s eco-geographical context. Despite possessing a well-developed script categorised within the Tibeto-Burman language family, the Mutanchis remain a largely oral community. Their diminishing, scarcely documented repository of Mutanchi clan narratives underscores this orality. As a Mutanchi, I recognise these narratives as a medium for expressing Indigenous value systems upheld by my community and specific villages. Mutanchi clan narratives embody spiritual and cultural significance, yet their fantastic rationale reveals complex epistemological tensions. Ideally, each Mutanchi clan reveres a chyu (peak), lhep (cave), and doh (lake), which are propitiated annually and on specific occasions. The transmigration of an apil (soul) is tied to these three sacred spatial geographies, unique to each clan. Additionally, clan etiological explanations, situated within natural or supernatural habitats, manifest beliefs, values, and norms rooted in a deep ecology. This article presents an ecosophical study of selected Mutanchi clan narratives from Dzongu, North Sikkim—a region that partially lies within the UNESCO Khangchendzonga Man-Biosphere Reserve. Conducted in close consultation with clan members and in adherence to the ethical protocols, this study examines clans in Dzongu governed by Indigenous knowledge systems embedded in their narratives, highlighting biocentric perspectives that shape Mutanchi lifeways. Full article

The ethical theories considered in this commentary include Anthropocentrism, Dominionism, Utilitarianism, Reverence for Life, Animal Rights, Biocentrism, Ecocentrism and Care Ethics. It is apparent that Utilitarianism provides a motivating rationale for devising legal instruments to manage animal welfare in many countries. The emphasis of different laws spanning many decades paralleled the trajectory of changing attitudes to animals. Initial laws focussed on serious abuse, and were enacted to deal with relative indifference to animal suffering. Anticruelty laws followed; they dealt with a wider range of noxious acts that also cause suffering. Animal Protection laws accommodated a growing acceptance that much less severe, yet still very unpleasant experiences, are of significant welfare concern. These laws and their amendments, plus the associated instruments (e.g., Codes of Welfare/Practice), were increasingly couched using animal welfare terminology. Finally, contemporary laws that focus directly to animal welfare, increasingly refer to a ‘duty of care’ towards animals, entailing responsibilities to minimise negative experiences and to promote positive ones. Outlined here is an example of an ethically-based legal structure for providing guidance and outlining requirements for animal welfare management nationally. It has four interacting levels: Level 1—Law; Level 2—Codes of Welfare/Practice; Level 3—Regulations; and Level 4—Cooperation at a National Level. It is noted that although the framing of this legal structure is based on ethical principles, the expression of those principles is more implicit than explicit. However, expression of the ethical principles can be made much more explicit when putting into effect legal requirements to assess the acceptability of different practices in animal welfare terms. There are four interacting steps in this process: Step 1—the Primary Assumption: Animals have intrinsic value and an interest in having good lives. Step 2—Distribution of Responsibility: Humans usually control human-animal interactions and have an overarching responsibility to operate two principles: (1) If in doubt err on the side of the animal; (2) If there are justified concerns, a lack of evidence can never in itself justify a practice. Step 3—Assessment of Impact on the Animals: Use a structured framework to assess the impact of human-initiated activities. The Five Domains Model is suggested as a suitable device for this. Step 4—Rigorous Evaluation: the aim, to choose the least noxious intervention as required by the Principle of Proportionality which, once chosen, supports a justification to proceed. This commentary provides examples of how ethical reasoning, and its operational consequences, can be made visible at every stage of developing, introducing and operating infrastructures for managing animal welfare nationally. Full article

This study investigated the psychological constructs related to ocean conservation among visitors to a marine mammal park in Portugal. A survey was conducted with 335 adult visitors, assessing value orientations, awareness of ocean vulnerability, attribution of responsibility, personal norms, and behavioral intentions towards ocean conservation. The results revealed two distinct attitudinal profiles among the visitors. ‘Anthropocentric visitors’ prioritize human interests over environmental concerns, along with heightened awareness of the ocean’s vulnerability and greater ascription of responsibility to humans for environmental problems. ‘Ecocentric visitors’ recognize the intrinsic worth of nature, reporting deeper awareness of the consequences of environmental issues on the ocean, more robust personal norms centered on moral obligations towards conservation and higher behavioral intentions to support ocean conservation. Compared to whale-watching tourists from a previous study, the zoo visitors exhibited more polarized anthropocentric and ecocentric profiles, suggesting the whale-watching tourists fell somewhere between the two zoo visitor profiles in their psychological orientations. These contrasting profiles emphasize the heterogeneity in environmental attitudes and highlight the importance of tailoring interventions to resonate with the distinct psychological motivations of different audience segments. Institutions like zoos can play a vital role in shaping public attitudes through targeted communication strategies aligned with visitors’ unique value systems and beliefs. Full article

The “Pueblos Mágicos” program designation, given by the Mexican government to towns that have kept their cultural heritage, as a local public policy makes changes to residents, the economy, and the space. Consequently, it creates a new landscape. To explain the repercussions on the population, their perception is analyzed, a process that allows judgments to be made about the environment. Therefore, the objective is to explain the changes in the perception of the biocentric tourist landscape according to the inhabitants of the “Pueblo Mágico” of Jiquilpan, Michoacán. For the methodology, a quantitative approach was chosen, through a survey on the topics of residents, the economy, and space in the area where tourist goods and services are concentrated. The analysis used was multivariate with a multiple correspondence analysis method. The results are shown through dimension graphs showing the iterations and their contributions, and topics and questions are displayed by their contribution value through centrality schemes. Among the findings, there is a negative perception of the biocentric landscape among the residents of the historic center in Jiquilpan. However, they are in favor of coexisting with tourists and the improvement of public services as well as with good restaurants and hotels. Conversely, they are against the actions that were carried out by public administrations. Full article

In this article, I show how the Hmong religion can provide the basis of a novel version of non-human-centered environmentalism. I do this by outlining some of the core doctrines in the Hmong religion and showing what they imply about the value of nature. I then situate the view that is implied by these doctrines into the traditional Western environmental ethics literature on the value of nature. In particular, I argue that the Hmong religion provides a view in environmental ethics that is non-anthropocentric, individualistic, non-egalitarian, and non-biocentric. Full article

Biodiversity offsetting is a nature conservation instrument that is increasingly used but also strongly criticised. Previous studies have identified the ethical underpinnings of this criticism, but if and how ethically-based objections exist among persons active in nongovernmental environmental organisations is not clear. This study, therefore, explores occurring ethical views through seven in-depth interviews within this group of stakeholders. Among the results, the respondents in general took a consequential ethical view, according to which both benefits and costs with biodiversity offsetting should be considered and balanced, resting on a strong biocentric or ecocentric base, albeit within an ethical frame of restrictions for when to not use the instrument, indicating a strong deontological ethical basis. Overall, the respondents did not consider that the existence of intrinsic nature values, which they recognised, nor the potential commodification of such values, constituted definite barriers to biodiversity offsetting. Moreover, they did not see that offsetting, per se, would lead to non-virtuous attitudes towards nature. On social justice issues, the views diverged significantly. However, all respondents underlined a strong need for improved governance, including to prevent biodiversity offsetting of high nature values, to restrict flexibilities, and to apply multipliers with sufficient margins. Full article

Individuals can interact and develop multiple connections to nature (CN) which have different meanings and reflect different beliefs, emotions, and values. Human population are not homogenous groups and often generalised approaches are not effective in increasing connectedness to nature. Instead, target-group specific approaches focusing on different segments of the population can offer a promising approach for engaging the public in pro-environmental behaviours. This research employed latent class analysis to identify subgroups of individuals in a large, representative sample (n = 3090) of an Australian region. Three groups were identified using the AIMES measure of CN with its focus on five types of connection to nature. The high CN group comprised about one-third (35.4%) of participants while the group with the lowest profile of scores contained around a fifth (18.6%) of participants. The majority (46.0%) of participants registered CN levels between the high and low groups. These classes were then regressed on predictor variables to further understand differences between the groups. The largest, consistent predictors of class membership were biocentric and social-altruistic value orientations, stronger intentions to perform pro-environmental behaviours in public (e.g., travel on public transport), the amount of time spent in nature, and the age of participants. Full article

We detail the development of the ancestry informative single nucleotide polymorphisms (SNPs) panel forming part of the VISAGE Basic Tool (BT), which combines 41 appearance predictive SNPs and 112 ancestry predictive SNPs (three SNPs shared between sets) in one massively parallel sequencing (MPS) multiplex, whereas blood-based age analysis using methylation markers is run in a parallel MPS analysis pipeline. The selection of SNPs for the BT ancestry panel focused on established forensic markers that already have a proven track record of good sequencing performance in MPS, and the overall SNP multiplex scale closely matched that of existing forensic MPS assays. SNPs were chosen to differentiate individuals from the five main continental population groups of Africa, Europe, East Asia, America, and Oceania, extended to include differentiation of individuals from South Asia. From analysis of 1000 Genomes and HGDP-CEPH samples from these six population groups, the BT ancestry panel was shown to have no classification error using the Bayes likelihood calculators of the Snipper online analysis portal. The differentiation power of the component ancestry SNPs of BT was balanced as far as possible to avoid bias in the estimation of co-ancestry proportions in individuals with admixed backgrounds. The balancing process led to very similar cumulative population-specific divergence values for Africa, Europe, America, and Oceania, with East Asia being slightly below average, and South Asia an outlier from the other groups. Comparisons were made of the African, European, and Native American estimated co-ancestry proportions in the six admixed 1000 Genomes populations, using the BT ancestry panel SNPs and 572,000 Affymetrix Human Origins array SNPs. Very similar co-ancestry proportions were observed down to a minimum value of 10%, below which, low-level co-ancestry was not always reliably detected by BT SNPs. The Snipper analysis portal provides a comprehensive population dataset for the BT ancestry panel SNPs, comprising a 520-sample standardised reference dataset; 3445 additional samples from 1000 Genomes, HGDP-CEPH, Simons Foundation and Estonian Biocentre genome diversity projects; and 167 samples of six populations from in-house genotyping of individuals from Middle East, North and East African regions complementing those of the sampling regimes of the other diversity projects. Full article

Environmental and technological preferences correlate. Both are empirically accessible via established instruments such as the Two Major Environmental Value model (2-MEV) with “preservation” (PRE) and “utilization” (UTL), and the technology questionnaire with “interest in technology” (INT) and “social aspects of technology” (SOC). Additionally, “appreciation of nature” (APR) was monitored with a seven-item scale. We used these instruments to assess the preferences of freshmen in five different areas of study (law, economics, science, pedagogy, cultural studies). All subsequent analyses unveiled positive relations between appreciation and preservation, between the two technology subscales, as well as between utilization and social aspects of technology. Negative relationships appeared between preservation and utilization, preservation and both technology factors, as well as appreciation and social aspects of technology. In all subsamples, preservers (individuals with preservation preferences) showed little interest in technology or its social aspects; utilizers scored high in social aspects of technology, whereas appreciators displayed no interest in it. The freshmen’s areas of study seem to predict consistent tendencies to (biocentric) preservation or (anthropocentric) utilization. Moreover, females were more likely to preserve and appreciate nature whereas males preferred utilization along with interest in technology as well as in the social implications of technology. The observed differences can be used to develop new and improve existing educational programs; recommendations are discussed. Full article

Our study examined the two-dimensional nature of the Two Major Environmental Values model (2-MEV) in comparison with the New Ecological Paradigm (NEP) scale’s unidimensional construct. The latter places respondents on a continuum from a bio-centric to anthropocentric worldview, where an individual can either have a pro-environmental (bio-centric) or an anti-environmental (anthropocentric) perspective, but not both. On the other hand, the 2-MEV treats biocentrism (Preservation, PRE) and anthropocentrism (Utilization, UTL) as two separate and not necessarily related components. The model allows us to place individuals into one of four quadrants, rather than on either end of a continuum, allowing an individual to have a bio-centric and an anthropocentric worldview at the same time. Students’ environmental perceptions were measured using the NEP and 2-MEV questionnaires. As predicted, high preservation/low utilization scorers preferred a biocentric worldview on the NEP; similarly, low preservation/high utilization scorers preferred an anthropocentric worldview on the NEP. However, the NEP failed to differentiate between the high preservation/high utilization and low preservation/low utilizations scorers. Both of these groups of students, while on different quadrants on the 2-MEV, cluster together in the middle of the unidimensional NEP. Evidence suggests that the NEP may not fully explore all dimensions of environmental perceptions. Full article

We analyze the extent to which humans respect farm animals and crop plants and whether humans provide them adequate care. Concerns are justified, since many farm animals and crop plants have become completely dependent on humans for their survival. We explore whether the concept of ‘telos’ can be useful. From a biocentric and ecocentric custodian position, an animal or a plant possesses a telos, a nature of its own and a natural, species-specific purpose, but also a telos through its destination imposed by humanity because of its usefulness and service to human beings. Based on both forms of telos farm animals and crop plants deserve respect and have a moral value. Both forms of telos seem to oppose each other: the more humans domesticate the animal or plant, the more it must sacrifice its ‘natural telos’ to serve its ‘utility telos’. Humans should enable the animal or the plant to realize its natural telos in harmony with its utility telos. Both forms of telos could be reconciled if humans fulfil their moral duty to support farm animals and crops in completing their production cycle in a respectful manner. We formulate some guidelines to operationalize, and give meaning to, the concept of telos. Full article

This article focuses on three examples of religious considerations of plants, with specific attention to the uselessness of plants. Drawing on Christian and Daoist sources, the examples include the following: (1) the lilies of the field described by Jesus in the Gospels of Matthew and Luke; (2) the useless tree of Zhuangzi; and (3) Martin Heidegger’s reading of a mystic poet influenced by Meister Eckhart, Angelus Silesius, for whom a rose blooms “without why,” which resonates with Heidegger’s deconstruction (Destruktion) of the history of metaphysics and his interpretation of uselessness in Zhuangzi. Each of those examples involves non-anthropocentric engagements with the uselessness of plants, which is not to say that they are completely free of the anthropocentrically scaled perspectives that assimilate uselessness into the logistics of agricultural societies. In contrast to ethical theories of the intrinsic value (biocentrism) or systemic value (ecocentrism) of plants, these Christian and Daoist perspectives converge with ecological deconstruction in suggesting that ethical encounters with plants emerge through attention to their uselessness. A viable response to planetary emergency can emerge with the radical passivity of effortless action, which is a careless care that finds solidarity with the carefree ways of plants. Full article