Cognitive Flexibility and Pro‐environmental Behaviour: A Multimethod Approach

While cognitive flexibility has been hypothesized to relate to adaptive, long‐term‐oriented behaviour, empirical support for such a relationship is scarce. In the present article, we examine the role of cognitive flexibility as a correlate of long‐term‐oriented behaviour in the domain of environmental conservation. In a first study (N = 143), we explored potential associations between multiple self‐report scales and performance‐based measures of cognitive flexibility and pro‐environmental behaviour. Based on its results, we conducted a pre‐registered confirmatory study (N = 264) focusing on the most promising correlations found in our exploratory study. This study generated conclusive support for a positive medium‐sized correlation between cognitive flexibility and pro‐environmental behaviour. Exploratory hierarchical regression analyses further revealed that cognitive flexibility accounted for a small portion of variance in pro‐environmental behaviour above and beyond the Big Five. While appearing robust on the level of self‐reports, the relationship between cognitive flexibility and pro‐environmental behaviour did not reliably extend to the level of performance tasks, possibly because of their relatively specific scope. These results illustrate the contribution of cognitive flexibility to understanding individual differences in long‐term‐oriented, pro‐environmental behaviour. © 2019 European Association of Personality Psychology     

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.     

Cities and the real world

It is generally recognized that modern cities pose many problems for their inhabitants and contribute to environmental damage. However, neither planners nor scientists give adequate consideration to cities’ place in the evolutionary process and the planet's ecological system. By recognizing these connections and natural laws, planning would become more realistic, and meaningful progress could be made in solving serious social and environmental problems. Some basic problems influencing urban form are discussed, and a schematic example of how we might approach the planning of urban settlements is presented.     

Fitting Ethics to the Land: H. Richard Niebuhr's Ethic of Responsibility and Ecotheology

Much of ecotheology and environmental philosophy has moved deductively from theological and ethical constructs to questions of how we should relate to the natural world. Such approaches are limited in their ability to guide us toward appropriate environmental action for they do not necessarily fit the way the natural world actually functions. Niebuhr's ethic of response, on the other hand, begins with the concrete situation and is inherently ecological for it focuses on interrelationships in an on-going community. It is inductive in character and open to being informed by new findings in the natural and social sciences; thus it is exceptionally well suited to environmental problems, which involve complex scientific, social, and economic questions.     

Environmental Ethics And Yellowstone: Preservation Of Geological Rarities

This article uses a core group of three arguments to support the contention that Yellowstone National Park's thermal sites deserve special efforts to preserve them, and that this goes above and beyond the general spirit motivating the national parks. It considers arguments having to do with educational value and rarity, and an argument that relies on aesthetic constructs. For purposes of evaluating the notion of rarity, comparison is made to work on the rare saline water preserve of Mono Lake. Part and parcel of this line of debate has to do with the notion that there has been a general lack of commentary on the value of geothermal areas. The work of William J. Fritz and Robert C. Thomas, Marc Hendrix, and others is cited.     

AFTER LYNN WHITE: RELIGIOUS ETHICS AND ENVIRONMENTAL PROBLEMS

The fields of environmental ethics and of religion and ecology have been shaped by Lynn White Jr.'s thesis that the roots of ecological crisis lie in religious cosmology. Independent critical movements in both fields, however, now question this methodological legacy and argue for alternative ways of inquiry. For religious ethics, the twin controversies cast doubt on prevailing ways of connecting environmental problems to religious deliberations because the criticisms raise questions about what counts as an environmental problem, how religious traditions change, and whether ethicists should approach problems and traditions with reformist commitments. This article examines the critiques of White's legacy and presents a pluralist alternative that focuses religious ethics on the contextual strategies produced by moral communities as they confront environmental problems.     

CULTURAL APPROPRIATION IN BIOREGIONALISM AND THE NEED FOR A DECOLONIAL ETHICS OF PLACE

Bioregionalism is an environmental movement that attempts to create decentralized, self‐determined communities connected to landscape and ecological features. Activists and scholars have used the phrase “becoming native” to describe the process of belonging to place. Despite its cultural appropriation, not only do bioregional writers still use the metaphor, but it has also been defended within religious studies. Instead of relying on these arguments to address ethical issues, claims to place need a decolonial framework. Looking at various voices within bioregionalism through Indigenous critiques displays both the movement’s issues as well as decolonial processes for local adaptation. Wendell Berry exemplifies the problems of bioregional ethics but also shows bioregionalism's capacity for decolonization.     

Evangelical Environmentalists? Evidence from Brazil

While scholarship on the relationship between religions and environmental attitudes has been inconclusive, evangelical Protestants present an exception: they consistently report less environmental concern than other groups. However, prior studies have largely been conducted in the United States. Following a recent “contextual” turn, we revisit the assumption that universal cognitive and doctrinal factors drive the previously documented negative association between evangelicalism and environmental concern. Leveraging qualitative fieldwork, nationally representative surveys, and a survey experiment from Brazil, we find that evangelical and Pentecostal affiliation and church attendance are not associated with reduced environmental concern; that members of these groups simultaneously embrace otherworldly beliefs and advocate for this-worldly solutions to environmental problems; and that being primed to consider divine intervention increased support for environmental protection. Even in a tradition emphasizing orthodoxy, doctrine appears not to exert a universal influence, a finding we suggest results from different issue frames in the United States and Brazil.     

环境保护心理学的研究综述

玛雅预言流传着一句话,地球并非人类所有,人类却是属于地球所有。在社会快速发展的今天,我们面临的环境问题越来越突出,如何更好的保护环境也成为社会发展的重要内容。本文对国内外与环境保护心理学相关的重要研究进行了系统的综述,并对我国环境保护心理学的发展提出了一些展望。