环境思想视野中的马克思

西方环保主义者在如何评价马克思与环保思想之间的关系上之所以未成功是因为他们没能真正地理解马克思的自然概念。马克思的自然概念应包括三个层次:存在论层次、使用价值层次和价值层次。自然便是这三个层次的统一体。     

DIVINE AGENCY AND THE PRINCIPLE OF THE CONSERVATION OF ENERGY

Many contemporary thinkers seeking to integrate theistic belief and scientific thought reject what they regard as two extremes. They disavow deism in which God is understood simply to uphold the existence of the physical universe, and they exclude any view of divine influence that suggests the performance of physical work through an immaterial cause. Deism is viewed as theologically inadequate, and acceptance of direct immaterial causation of physical events is viewed as scientifically illegitimate. This desire to avoid both deism and any positing of God as directly intervening in the physical order has led to models of divine agency that seek to defend the reality of divine causal power yet affirm the causal closure of the physical. I argue, negatively, that such models are unsuccessful in their attempts to affirm both the reality of divine causal power acting in the created world and the causal closure of the physical and, positively, that the assumption that underlies these models, namely that any genuine integration of theistic and scientific belief must posit the causal closure of the physical on pain of violating well-established conservation principles, is mistaken.     

EXPERIENCING AND INTERPRETING NATURE IN SCIENCE AND RELIGION

Abstract. I trace three paths from nature to religious interpretation. The first starts from religious experience in the context of nature; examples are drawn from nature poets, reflective scientists, and exponents of creation spirituality. The second,„Natural Theology”uses scientific findings concerning cosmology or evolution to develop an argument from design–or alternatively to defend evolutionary naturalism. The third,„Theology of Nature”starts from traditional religious beliefs about God and human nature and reformulates them in the light of current science. I point to examples of each of these paths in papers by other participants in this symposium, and suggest that all three paths can contribute to the task of relating science and religion today.     

环境消费心理学

环境消费心理学是近年来发展起来的一个分支。生态既是人类生存的基础 ,又是人类消费的对象。人们对环境问题的认知和个人的消费行为有很大的距离。环境问题的认知是很难和实际经验相联系的抽象概念。个人即使有保护环境的意识 ,在实际消费行为中往往选择与保护环境的态度不一致的行动。这是态度、认知和行为没有一致的产生原因。本文对环境和消费问题从社会心理学的角度进行了分析。     

SIGNS AS DETERRENTS OF ILLEGAL PARKING IN SPACES DESIGNATED FOR INDIVIDUALS WITH PHYSICAL DISABILITIES

The percentage of illegal parking in spaces reserved for the physically disabled was monitored under three sign conditions: ground markings, ground markings plus vertical signs, and vertical signs containing a message that concerned citizens were watching the spaces. Illegal parking dropped from 69.3% of 102 vehicles during the initial ground-sign condition to 57.3% of 36 vehicles in the first vertical-sign condition. Following removal of the vertical signs, illegal parking increased to 68.7% of 43 vehicles. During the second vertical-sign condition, illegal parking dropped to 53.7% of 32 vehicles, followed by an increase to 69.5% of 68 vehicles after the vertical signs were removed. The lowest rate of illegal parking (27.1% of 78 vehicles) occurred in the vertical-sign-plus-message condition. Illegal parking subsequently increased to 34.6% (of 94 vehicles) when the message sign was removed, followed by an increase to 65.2% (of 105 vehicles) when the vertical signs were removed.     

Gasoline conservation: a procedure for measuring and reducing the driving of college students

The study sought to motivate college students to reduce the number of miles they drove each day and thus save gasoline. Students in two psychology classes were divided by class into two groups. The experimental group was offered various combinations of prizes such as cash, a tour of a mental-health facility, car servicing, and a university parking sticker for reducing driving. The value of the prize received was scaled in terms of per cent reduction in driving. The contrast group received no inducements. The condition in which the experimental group's mileage reduction was reinforced was counterbalanced by two baseline conditions. Several special recording procedures were used to reduce and detect the possibility of subjects altering their odometers, the source of the driving data. Experimental subjects reduced their average daily mileage by 20% relative to the initial baseline; the contrast group did not change. During the one-month reinforcement condition, the 12 experimental subjects saved some 170 gallons (worth $102) of gasoline.     

The California drought: A quasi-experimental analysis of social policy

The effect of fines for failure to conserve water during the California drought of 1976 to 1978 was evaluated in a retrospectively arranged multiple-baseline design across three San Francisco Bay area cities. The data indicated that, on a community level, significant savings of water occurred regardless of whether fines were introduced or not. However, on an individual level, fines appeared to have an effect on private, as opposed to commercial or industrial, consumers who had received at least one fine. The limitations imposed on these conclusions by the quasi-experimental nature of the design were highlighted. Possible reasons for water conservation in the absence of fines were discussed within the framework of stimulus control. It was suggested that an area for future research should be the delineation of stimulus parameters involved in producing behavior change in entire communities.     

Superimposition and withholding of edible consequences as treatment for automatically reinforced stereotypy

The delivery and subsequent withholding of tangible consequences has been previously investigated as an intervention for stereotypic behavior. The current investigation sought to extend previous research by evaluating its effectiveness and durability as treatment for stereotypy of 2 children who had been diagnosed with autism. Nonsocial functions for stereotypic behavior were identified via functional analysis. Edible items were then delivered contingent on stereotypy and were withheld in a subsequent condition. When the superimposition procedure failed to reduce stereotypy, environmental enrichment was implemented and was found to reduce the stereotypy of both participants.     

Piagetian conservation of discrete quantities in bonobos (Pan paniscus), chimpanzees (Pan troglodytes), and orangutans (Pongo pygmaeus)

This study investigated whether physical discreteness helps apes to understand the concept of Piagetian conservation (i.e. the invariance of quantities). Subjects were four bonobos, three chimpanzees, and five orangutans. Apes were tested on their ability to conserve discrete/continuous quantities in an over-conservation procedure in which two unequal quantities of edible rewards underwent various transformations in front of subjects. Subjects were examined to determine whether they could track the larger quantity of reward after the transformation. Comparison between the two types of conservation revealed that tests with bonobos supported the discreteness hypothesis. Bonobos, but neither chimpanzees nor orangutans, performed significantly better with discrete quantities than with continuous ones. The results suggest that at least bonobos could benefit from the discreteness of stimuli in their acquisition of conservation skills.     

The Ethics and Politics of Religious Ethics, 1973–2023

This essay addresses the questions, “what good is religious ethics for?” and “what justification exists for the field?” in three steps. First, it canvases how religious ethicists have offered reasons for carrying out work in the field to identify an Anti-Reductive Paradigm that is guided by an Egalitarian Imperative. That imperative functions as a thin, minimal morality of inclusivity and equal respect that guides work in the field. Second, the essay considers the field's ends. Here the focus shifts from values that shape the field's methods to values that can describe the field's purposes. That shift requires us to think in terms of a thick rather than a thin morality, one with substantive rather than procedural virtues in mind. The essay offers a constructive, substantive proposal under the rubric of Critical Humanism. Critical Humanism justifies the study of religious ethics as an enterprise that can expand the moral imagination through its encounter with difference. It is shaped by four values: post-critical reasoning, social criticism, cross-cultural fluency, and environmental responsibility. Third, the essay brings the two parts of the argument together by explaining how to connect such purposes to the thin morality of inclusivity and equal respect. One upshot of the essay is to have us think not only about values, but also about power as it pertains to scholarship in the guild; hence the attention to the ethics and politics of religious ethics.