Rolston, Lonergan, and the Intrinsic Value of Nature

In recent metaethical debate over ways to justify the notion of intrinsic natural value, some neopragmatists have challenged realist conceptions of scientific and moral truth. Holmes Rolston defends a critical-realist epistemology as the basis for a metaphysics of "projective nature" and a cosmological narrative—both of which set up a historical ontology of objective natural value. Pure ecological science informs the wilderness experience of Rolston's ideal epistemic subject, the "sensitive naturalist." The author argues that Rolston's account of the relation between knowing and valuing can be clarified and strengthened by appropriating Bernard Lonergan's transcendental method. Conversely, Lonergan's view of moral self-transcendence can be developed further in light of Rolston's virtue epistemology, which is embodied in the figure of the sensitive naturalist.     

The intimate hybridity of roadkill: A Beckettian view of dismay and persistence

While theoretical problems associated with “wilderness” have been widely noted, less attention has been granted to the potential effects produced by wilderness’s dissolution. The present paper highlights the potential emotional consequences of the elimination of wilderness in the modern world by examining the topic of roadkill. Roadkill are now ubiquitous throughout the world and a thoroughly emblematic feature of contemporary life. They also present a concise manifestation of hybridity, being entities created through the dissolution of wilderness and the more intimate integration of society and nature. To examine these hybrid formations, the present paper utilizes the work of Samuel Beckett, particularly the text of The Unnamable, to draw out some of the emotions that emerge from our engagement with roadkill. The Unnamable’s narrator is typified by flows (in word and body) and by persistence, characteristics which resonate with the embodied beings of roadkill, or rather the “have-not-always-been-roadkill.” In short, roadkill suggest animals are as persistent as humans, a characteristic which is apparent even in death. I contend these vital, non-representable qualities, which embody a deeper evolutionary commonality of animacy than the face of the fallen, generate misgivings about ourselves and hybridity. Advocates of wilderness dissolution must acknowledge these interminable consequences.     

Gender influencers on work values of black adolescents

Work values and key influencers of a sample of black male and female adolescents were examined. Results indicated that boys and girls valued both the intrinsic and extrinsic rewards of work; however, girls reported slighter stronger extrinsic values than did boys. In addition, the sexes reported differences in the importance of specific work values such as "making lots of money," and "doing important things." When naming a key influencer, respondents tended to cite a same-sex and race individual. Sex of one's key influencer was related to certain work values, with subjects reporting a male key influencer valuing "trying out one's own ideas" and "having a secure future" more than those reporting a female key influencer. The interaction of sex of subject and sex of key influencer was significant on one of the work value outcomes. Implications of these findings are considered.     

Comparing Effects of Intrinsic and Extrinsic Social Values Between Younger and Older Employees

Socioemotional selectivity theory proposes that older adults emphasize emotional goals and interpersonal closeness to a greater extent than do younger adults, suggesting that holding social work-related values (SWVs) may be beneficial to older employees. This project aimed at examining two dimensions of SWVs, intrinsic and extrinsic SWVs, and tested whether age and work situation would moderate their effects on self-rated job performance. A cross-sectional survey (Study 1, N = 357) and a 14-day experience sampling study (Study 2, N = 77) were conducted among Chinese managerial employees. Study 1 showed that the direct effect of intrinsic SWVs on self-rated job performance was stronger in older employees than in younger employees. Study 2 demonstrated that older employees who valued intrinsic SWVs while being in social situations performed much better than when they did not value intrinsic SWVs but being in social situations; however such positive effect was not shown in younger employees. Findings of this project reveal that the effect of SWVs varies across locus of effect (intrinsic versus extrinsic), age, and work situation. Among older employees, the positive effect of intrinsic SWVs is more crucial than that of extrinsic SWVs on self-rated job performance. Findings of this project imply that intrinsically rewarding incentives would be more effective in motivating older employees to reach peak performance.     

Mattering at the Intersection of Psychology,Philosophy, and Politics

Mattering is an ideal state of affairs consisting of two complementary psychological experiences: feeling valued and adding value. Human beings can feel valued by, and add value to, self, others, work, and community. To make sure that the need for mattering is fulfilled, we must balance feeling valued with adding value. Moreover, we must balance adding value to self with adding value to others. Unfortunately, the dominant neoliberal philosophy does not support the values required to ensure the experience of mattering. Whereas a healthy and fair society would require equilibrium among values for personal, relational, and collective well-being, the dominant philosophy in many parts of the world favors personal at the expense of relational and collective values. Neoliberal economic and social policies have resulted in diminished sense of mattering for millions of people. Some people respond to cultural pressures to achieve higher status by becoming depressive or aggressive. Some marginalized groups, in turn, support xenophobic, nationalistic, and populist policies in an effort to regain a sense of mattering. To make sure that everyone matters, we must align the psychology, philosophy, and politics of mattering. The political struggle for a just and equitable distribution of mattering takes place in social movements and the policy arena. The perils and promises of these efforts are considered.     

Entailment and Bivalence

My purpose in this paper is to argue that the classical notion of entailment is not suitable for non-bivalent logics, to propose an appropriate alternative and to suggest a generalized entailment notion suitable to bivalent and non-bivalent logics alike. In classical two valued logic, one can not infer a false statement from one that is not false, any more than one can infer from a true statement a statement that is not true. In classical logic in fact preserving truth and preserving non-falsity are one and the same thing. They are not the same in non-bivalent logics however and I will argue that the classical notion of entailment that preserves only truth is not strong enough for such a logic. I will show that if we retain the classical notion of entailment in a logic that has three values, true, false and a third value in between, an inconsistency can be derived that can be resolved only by measures that seriously disable the logic. I will show this for a logic designed to allow for semantic presuppositions, then I will show that we get the same result in any three valued logic with the same value ordering. I will finally suggest how the notion of entailment should be generalized so that this problem may be avoided. The strengthened notion of entailment I am proposing is a conservative extension of the classical notion that preserves not only truth but the order of all values in a logic, so that the value of an entailed statement must alway be at least as great as the value of the sequence of statements entailing it. A notion of entailment this strong or stronger will, I believe, be found to be applicable to non-classical logics generally. In the opinion of Dana Scott, no really workable three valued logic has yet been developed. It is hard to disagree with this. A workable three valued logic however could perhaps be developed however, if we had a notion of entailment suitable to non-bivalent logics.     

Values,Media Framing,and Political Tolerance for Extremist Groups

Political tolerance for extremist groups often involves a conflict between the competing values of freedom of speech and public order and safety. In 2 experiments, we investigated the role of these values in tolerance for a political rally by right‐wing extremists and Islamic fundamentalists. The combination of individual differences in value priorities and written media framing was examined. Participants who valued order and safety expressed higher tolerance when the rally was framed as a free‐speech issue. Participants who valued freedom of speech showed higher tolerance when this value was either reinforced or contradicted by the media framing. In addition, concerns about a safe and secure society only predicted tolerance for Islamic fundamentalists.     

The flesh of the forest: Wild being in Merleau-Ponty and Werner Herzog

The history of the sublime within aesthetics has tended to focus on the natural world. Within this history, the sublime has been a category reserved for awe-inspiring and overwhelming experiences, in which the finite subject is dwarfed by a more expansive force. Despite subjectivity being foremost in this topic, what has been overlooked, is the role the body plays in being the centre of aesthetic experience. In this paper, I will turn the tide on this omission and thematize the role of the body within the experience of the sublime. My plan for reconsidering this movement is to unite Werner Herzog’s Aguirre, Wrath of God (1972) with the late thought of Merleau-Ponty, especially his enigmatic notion of "flesh" (Merleau-Ponty, 1968). In both Herzog and Merleau-Ponty, a philosophy of nature exists which challenges the dichotomy between the autonomous self encountering the objective realm of wilderness. In each case, an ambiguity undercuts the idea of wilderness existing "there" while human subjectivity remains placed "here." I will "read" the film as an instant of the chiasmatic relation between nature and humanity. Doing so, I will suggest that the reversibility between the body and the environment can be seen as an amplification of Merleau-Ponty’s notion of "wild being" (l’etre sauvage).     

Zen Buddhism and the intrinsic value of nature

Part IIt is a perennial theme in the literature on environmental ethics that the exploitation of the environment is the result of a blindness to (or perhaps a refusal to recognize) the intrinsic value of natural beings. The general story here is that Western traditions of thought have tended to accord natural beings value only to the extent that they prove useful to humans, that they have tended to see nature as only instrumentally valuable. By contrast, it is said that a new, environmentally friendly understanding of the world would value nature ‘for its own sake’, would conceive natural beings as having intrinsic value. In the light of such an understanding, the oak tree, for instance, would be seen not merely as a source of timber or shade or as a decoration for the front lawn, but as valuable ‘in itself’, as having an intrinsic value that ought to be respected (see further, O'Neill 1993, chapter 2).     

Keeping a Place for Metaethics: Assessing Elliot's Dismissal of the Subjectivism/Objectivism Debate in Environmental Ethics

Abstract: Robert Elliot claims that the metaethical distinction between subjectivism and objectivism is unimportant in environmental ethics. He argues that because a sufficiently sophisticated subjectivist can accommodate all the intrinsic value an objectivist can, even in apparently problematic situations where humans either do not exist or do not have the relevant values, and because metaethical commitments fail to have any normative or motivational impact on rational debate, it makes no difference whether an environmental ethicist is a subjectivist or an objectivist. Elliot's dismissal, however, is unjustified. As it turns out, objectivists argue differently from the way subjectivists do, are motivated differently from the way subjectivists are, and are able to make a greater range of intrinsic value claims than subjectivists are. If Elliot's arguments have any appeal at all, it is only because he blurs the fundamental metaethical distinction in the first place and defends a subjectivism so objectivist that it is almost unrecognizable as subjectivism.     

A Social Values Analysis of Self–Other Differences in Decision Making Involving Risk

Three experiments tested our social values analysis of self–other differences in decision making under risk. In Experiment 1, we showed that people make riskier decisions for others in domains where risk taking is valued but not in those where risk is not valued. Experiment 2 documented that it is considered more inappropriate to make a risk-averse decision for another person than for oneself in situations where risk is valued. Experiment 3 showed that self–other differences in decision making occur even when there are no self–other differences in prediction and for decisions made for a typical student as well as for a friend. We use these results to argue that decision making for others is based predominantly on the perceived value placed on risk, leading to a norm for how to decide for others in situations where such a social value exists.     

Jung,the Wilderness,and the Call of the Wild

The publication of The Red Book reiterates how deeply connected to nature Jung was and how this connection emerged through his encounter with the spirit of the depths. This article reviews some of Jung's writings in regard to nature and suggests that the energy related to the earth that Jung expresses in The Red Book was continued in his ongoing work on his tower at Bolllingen. The author also reviews his own search for a deeper connection to nature and an understanding of his own ancestry. Reviewing the emergence of the value of wilderness in North America and the call to reclaim the wild, he considers the life of Englishman Archie Belaney, who took on the identity of a Native American, Grey Owl, and became one of Canada's first leading environmentalists.     

The Wilderness Solo

How does solo wilderness adventure facilitate female empowerment? In this article, several types of solos are defined and described. The solo is a wilderness rite of passage which is currently rising in popularity as an opportunity for personal transformation being offered by outdoor experiential education groups and personal growth institutes. A return to the wilderness during times of personal transition, for guidance and growth and to reconnect with the Spirit, has long been a part of most religions and cultures. Solos described and discussed in this article are the VisionQuest, the reflective solo, the survival skills solo, and a simple self-imposed period of time alone in the wilderness. This article also explains how the author's personal experiences have increased her feelings of self-worth. Trained as a wilderness psychospiritual guide and educator, the author tells of methods used with individuals to expand their awareness and enhance their personal growth. Described are some of the causes for women feeling disempowered within the current male-dominated cultural paradigm. How these wilderness solos serve to empower women by increasing their self-esteem, self-love, self-confidence, and self-reliance will be covered. These strategies are viable, and important, alternatives and additions to a client's personal growth outside of the confines of the therapeutic office.     

Are there Intrinsic Values in Nature?

ABSTRACT Some think we should look at aspects of what is commonly thought of as non-sentient nature as having a value in themselves apart from the use or recreation they provide for humans or even animals. But to what extent does nature, in the character it presents to us, exist apart from presence to consciousness such as ours? Surely at least many of its aspects cannot. However, that does not stop them having a genuinely intrinsic value, just as works of art do, whose existence also is impossible apart from their display to a consciousness such as ours. But can nature, as it exists quite apart from human or animal consciousness, have any intrinsic value? It is suggested that only a panpsychic, and perhaps pantheist, view of nature (a view for which there are excellent metaphysical grounds) can give a positive answer, and even that must be a very vague one [1].     

Reflection in university and the employability agenda: a discourse analysis case study

In UK universities, reflection is promoted not only for its intrinsic value but also for instrumental purposes, for students to gain and demonstrate skills and attributes which are valued by employers. In this paper, I examine reflective writing produced by students seeking an award offered by the careers department of one university. By looking at the evaluative language choices made by the student writers, I shed light on some of their practices regarding self-representation and their articulations of experience. I provide a critical account of what reflective writing looks like in this particular setting, and interpret this in the broader context of the goal to foster reflection among higher education students. I argue that the reflective writing engendered by this particular context and task is different in key respects from the reflection which is commonly advocated as an element of personal, professional or academic development.     

Holism about value: some help for invariabilists

G.E. Moore’s principle of organic unity holds that the intrinsic value of a whole may differ from the sum of the intrinsic values of its parts. Moore combined this principle with invariabilism about intrinsic value: An item’s intrinsic value depends solely on its bearer’s intrinsic properties, not on which wholes it has membership of. It is often said that invariabilism ought to be rejected in favour of what might be called ‘conditionalism’ about intrinsic value. This paper is an attempt to show how invariabilism might be filled out in ways that allow its proponents to answer their conditionalist opponents. The main point consists in identifying how some amount of extrinsic part-value may contribute to whole-value that is nevertheless intrinsic. This enables an invariabilist to explain how the intrinsic value of a whole may differ from the sum of its intrinsic part-values, without abandoning the Moorean doctrine that intrinsic value supervenes on intrinsic properties (the proposal is nevertheless consistent with the view that invariabilist and conditionalist accounts might exist side by side). I finish with a brief explanation of how the main proposal could help construct invariabilist accounts of particular organic unities, looking beyond the more general argument they have with conditionalists.     

Walking the talk: Value importance,value enactment,and well-being

Prior research on intrinsic versus extrinsic values has focused on the comparative importance subjects assign to the two types of values, showing that relative intrinsic versus extrinsic value orientation (RIEVO) predicts higher or increased well-being. In two studies, we show that rated action taken regarding the two types of values is just as essential to study. Support was found for four hypotheses: (1) there was a significant behavior/importance gap, such that participants “walked” (acted on values) less than they “talked” (endorsed those values); (2) this was especially true for intrinsic values, an interaction suggesting that the intrinsic ideals of personal growth, community, and connection often receive only lip service; (3) the “walk” (behavior ratings) measure of RIEVO subsumed the “talk” (importance ratings) RIEVO measure’s effects on well-being outcomes, suggesting that researchers interested in predicting well-being from values should perhaps focus on rated value enactment, not value importance; and (4) participants with higher meaning in life, lower search for meaning, more self-concordance at work, and greater chronological age evidenced more consistency between their talking and their walking.     

INTERRELATING NATURE, HUMANITY, AND THE WORK OF GOD: SOME ISSUES FOR FUTURE REFLECTION

Abstract. This essay suggests some future items for an agenda about human viability, defined as survivability with meaning and purpose, by exploring interrelations between nature, humanity, and the work of God. It argues for intrinsic and creative value in nature, so there is a value kinship, as well as a factual kinship, between humans, nature, and God-working. It considers humans as "webs of culture, life, and cosmos" and suggests some implications of this notion of human nature for viability. And it asks what human fulfillment can be in light of the awesome creative-destroying-recreative activity that seems to be the ground of an evolving universe.     

National Valuing of Character Strengths and Indicators of National Development: A Pilot Study

Character strengths are personal qualities that have communal value and have been linked to personal happiness and well-being. Little research has investigated the degree to which strengths are valued across nations. Similarly, while certain strengths have been associated with indicators of well-being on an individual level, it is yet to be explored which strengths are associated with indicators of national development and well-being. The present study examined the relationship between perceived national valuing of character strengths and key national indicators. A sample of 2119 adults from 84 countries were asked to rate the extent to which each of 24 character strengths is valued by their country. Strength ratings were then compared to indices of national functioning: happiness, freedom, corruption, and gross domestic product per capita measured at purchasing power parity (GDP). The strengths the participants perceived as valued by their countries differed from their self-evaluations of their character strengths. Bravery was the most valued strength across all geographic regions and countries, and humility was the least. Valuing of humor was most consistently and strongly related to happiness. GDP was associated with less prudence, kindness, fairness, and honesty, and more bravery, perseverance, and spirituality. Greater honesty was reflective of less corruption. Freedom was inconsistently related to valuations of strengths. This study should be considered a pilot given its limitations, but it suggests the degree to which a society values certain socially important person variables does not appear to affect individual expression of character strengths, but may be related to national functioning.

     

No Child Left Behind: Values and Research Issues in High‐Stakes Assessments

High‐stakes testing and mandated assessments, which are major outcomes of the No Child Left Behind Act of 2001 (NCLB; 2002) contain multiple embedded values that affect the lives of students, their families, teachers, and counselors. A primary embedded value within the NCLB is the privileging of quantitative science over other methods of inquiry and assessment. Thus, accountability, a cornerstone of NCLB legislation, has come to be understood in a narrow way and is valued primarily as a feature of quantitative assessment. This restricted view of accountability has had significant effects on how teachers and counselors organize their work with students.