The Oneness Beliefs Scale: Connecting Spirituality with Pro‐Environmental Behavior

The inherent unity of all phenomena, or oneness, is a central concept of mysticism, but there have heretofore been no measures of oneness beliefs. We developed the Oneness Beliefs Scale, with spiritual and physical oneness subscales. The spiritual oneness subscale fills a need in the field for a short, reliable measure of spirituality not characterized by the language of traditional Western religiousness. The physical oneness subscale allows researchers to juxtapose spiritual beliefs with a nonspiritual, materialist counterpart. We found that spiritual oneness beliefs were more strongly related to mystic experiences and spirituality than to traditional religiousness. Physical oneness was not strongly associated with either religiousness or spirituality. Both spiritual and physical oneness were positively associated with pro‐environmental attitudes but not with depression, anxiety, or negative affect. Spiritual oneness was a better predictor of pro‐environmental attitudes than was religiousness. Spiritual oneness also predicted donating to a pro‐environmental group, making this to our knowledge the first empirical study to show a positive association between a religion or spirituality measure and observed, rather than self‐reported, pro‐environmental behavior.     

Individual Differences in Individualism and Collectivism Predict Ratings of Virtual Cities’ Liveability and Environmental Quality

The present research investigated individual differences in individualism and collectivism as predictors of people's reactions to cities. Psychology undergraduate students (N = 148) took virtual guided tours around historical cities. They then evaluated the cities’ liveability and environmental quality and completed measures of individualism and collectivism. Mediation analyses showed that people who scored high in self-responsibility (individualism) rated the cities as more liveable because they perceived them to be richer and better resourced. In contrast, people who scored high in collectivism rated the cities as having a better environmental quality because they perceived them to (1) provide a greater potential for community and social life and (2) allow people to express themselves. These results indicate that people's evaluations of virtual cities are based on the degree to which certain aspects of the cities are perceived to be consistent with individualist and collectivist values.     

Beliefs and environmental behavior: The moderating effect of emotional intelligence

Recent decades have seen a proliferation of studies aiming to explain how pro‐environmental behavior is shaped by attitudes, values and beliefs. In this study, we have included an aspect in our analysis that has been rarely touched upon until now, that is, the intelligent use of emotions as a possible component of pro‐environmental behavior. We applied the Trait Meta Mood Scale‐24 (TMMS‐24) and the New Environmental Paradigm scale to a sample of 184 male and female undergraduate students. We also carried out correlation and hierarchical regression analyses of blocks. The results show the interaction effects of the system of environmental beliefs and the dimensions of emotional intelligence on glass recycling attitudes, intentions and behavior. The results are discussed from the perspective of research on how the management of emotions guides thought and behavior.     

“Scattered In Times”

Climate change is a temporally fragmented phenomenon: the causes and effects at work are dispersed over a remarkably long time period. Climate change exceeds human ability to forecast and quantify its effects in time. This creates serious epistemic, moral, and psychological difficulties and poses challenges to generating adequate ethical responses. Augustine’s understanding of time as a measure of imagination emphasizes the way in which human beings actively shape their sense of time. He sees “looking forward” in time as a matter of spiritual vocation that collects the self out of dispersion and connects to a transgenerational collective. A notable example of how this “looking forward” may be practiced is singing the Psalms. The Augustinian “temporal imagination” links the imaginative, affective, moral, and vocational dimensions of measuring time. This offers some preliminary avenues for reimagining a sense of time responsive to climate change’s temporal fragmentation.     

Transmitting pro‐environmental behaviours to the next generation: A comparison between Germany and Japan

The present study examined the processes by which children acquire pro‐environmental behaviours in different cultures. Our focus was on parental influence. Several studies have been conducted on adults' environmental behaviours; however, we know little about how children's environmental attitudes and behaviours are formed. We conducted a questionnaire survey with elementary school children and one of their parents in Germany and Japan. Two hundred and twenty‐one pairs participated in Germany and 365 in Japan. The results of structural equation modelling showed that parents' behaviours affected children's environmental behaviours directly and also via the subjective norm (the children's experienced expectations of their parents). A comparison of the two countries revealed that hypothesized cultural differences between the impact of personal norms and subjective norms were clearer for adults. The results also showed that the effects of subjective norms were stronger for children, indicating that children are more likely to be influenced by expectations of others. The results of the study suggest that for promoting children's environmental behaviours, showing the behaviours in daily life would be most effective.     

Exemplarist Environmental Ethics

This article argues that environmental ethics can deemphasize environmental problem‐solving in preference for a more exemplarist mode. This mode will renarrate what we admire in those we have long admired, in order to make them resonate with contemporary ethical needs. First, I outline a method problem that arose for me in ethnographic fieldwork, a problem that I call, far too reductively, “solution thinking.” Second, I relate that method problem to movements against “quandary ethics” in ethical theory more broadly. Third, I discuss some interpretive work I am engaged in about Henry David Thoreau and how it bears on the methodological issues my fieldwork raised. I argue that some of the most important icons of right relation to environment, especially Francis of Assisi and Thoreau, should be envisioned as far more politically invested than they usually are. They demonstrate to scholars of religious ethics that an exemplarist ethic focused on character need not neglect politics.     

Loving the World We Are: Anthropology and Relationality in Laudato si’

There is a tension between Laudato si's consistent emphasis on relationships and interconnectedness and its acceptance of anthropocentrism. While Laudato si’ does reject certain problematic forms of anthropocentrism, the encyclical does not assert an alternative to this traditional framework. This article contends that “relatiocentrism” provides the best avenue for developing the convictions expressed within Laudato si’ while moving beyond the limitations of the encyclical itself. In so doing, this essay explores the use of narrative as a means of shaping identity by mapping significant relationships and points of meaning. It examines the central anthropological claims of the encyclical and the tensions these create with anthropocentric narratives. And it examines relatiocentrism in light of the biblical creation accounts, the eschatological perspective of Laudato si’, and virtue ethics. The essay concludes by suggesting further theological and moral implications of this shift in perspective.