CAN SCIENCE AND RELIGION RESPOND TO CLIMATE CHANGE?

With the challenge of communicating climate science in the United States and making progress in international negotiations on climate change there is a need for other approaches. The moral issues of ecological degradation and climate justice need to be integrated into social consciousness, political legislation, and climate treaties. Both science and religion can contribute to this integration with differentiated language but shared purpose. Recognizing the limits of both science and religion is critical to finding a way forward for addressing the critical challenges of climate change. How we value nature and human–Earth relations is crucial to this. We need a broader environmental ethics in dialogue with the science of climate change.     

‘Disempowered by Nature’: Spinoza on The Political Capabilities of Women

This paper examines Spinoza's remarks on women in the Political Treatise in the context of his views in the Ethics about human community and similitude. Although these remarks appear to exclude women from democratic participation on the basis of essential incapacities, I aim to show that Spinoza intended these remarks not as true statements, but as prompts for critical consideration of the place of women in the progressive democratic polity. In common with other scholars, I argue that women, in Spinoza's system, are deprived of freedom and political participation not by their essential natures, but by their social and historical circumstances. I differ from other scholars, however, in basing this conclusion on the different critical functions of the Political Treatise and the Ethics. Following that critical comparison, I consider Spinoza's views on the `natural right' of women and their equal capacity for political participation in terms of his arguments for the compositional similarity of men and women. Finally, I argue that Spinoza offers an explanation for women's actual disempowerment through his account of economic dependence within marriage.     

No Justice Without Democracy: A Deliberative Approach to the Global Distribution of Wealth

Abstract

The debate about global distributive justice is characterized by an often stark opposition between universalistic approaches, advocating an egalitarian global redistribution of wealth (Beitz, Pogge, Barry, Tan), and particularistic positions, aiming to justify a restriction of redistribution to the domestic community (D. Miller, R. Miller, Blake, Nagel, Rawls). I argue that an approach starting from the deliberative model of democracy (Habermas) can overcome this opposition. On the one hand, the increasingly global scope of economic interactions implies that the range of individuals concerned with the redistribution of wealth should also be increasingly universal. On the other hand, the need for democratic deliberation refers to the fact that demands of justice should be contextual and should take into account the particular circumstances, needs and values of the people concerned. Both concerns can be realized simultaneously only within a multi‐layered democratic system in which redistribution is a concern at the domestic, the international and the global level.     

Creating a sustainable global society— the evolutionary path

Many indicators suggest that modern society is presently in a period of transition. The older order is showing obvious signs of decline, and elements of a new order appear to be forming. Growing numbers of people are coming to recognize that the worsening global dilemmas are best viewed as symptoms of an underlying disorder involving some of the most deeply underlying assumptions of modern society. The ultimate resolution of these dilemmas will come about, not through politically implemented “solutions,” but through our further evolution to a fundamentally different, “trans‐modern” society. The key challenge to individuals and organizations is to understand the necessary evolutionary change well enough to contribute toward its taking place with a minimum of attendant social disruption and human misery.     

Timescapes of Security: Clocks,Clouds, and the Complexity of Security Governance

This article pulls together the disjointed complexification of security studies. Such analytical overview suggests that the perspective of “timescapes” allows for exploring the complexity that shapes meanings and practices of security and its governance. In this respect, it is the imperative to change that suggests the significance of complexity thinking to security studies—that is, it is alone in taking the discontinuities of global life seriously. Security, in this regard, is not merely about the clockwork of survival, but is redefined through the cloudlike adaptive contingency of “security as resilience.” In this setting, the security governance of complexity is identified through its dancing to the timescaped rhythms of uncertainty, cognitive challenges, complex risks, and exaptation prompted by the heterogeneity of global life.     

The Idea of an Exact Number: Children's Understanding of Cardinality and Equinumerosity

Understanding what numbers are means knowing several things. It means knowing how counting relates to numbers (called the cardinal principle or cardinality); it means knowing that each number is generated by adding one to the previous number (called the successor function or succession), and it means knowing that all and only sets whose members can be placed in one‐to‐one correspondence have the same number of items (called exact equality or equinumerosity). A previous study (Sarnecka & Carey, 2008) linked children's understanding of cardinality to their understanding of succession for the numbers five and six. This study investigates the link between cardinality and equinumerosity for these numbers, finding that children either understand both cardinality and equinumerosity or they understand neither. This suggests that cardinality and equinumerosity (along with succession) are interrelated facets of the concepts five and six, the acquisition of which is an important conceptual achievement of early childhood.     

Psychoanalytic reflections on global warming and its relation to human omnipotence and ethical responsibility

Abstract

Global warming – reality or fantasy? Certainly, global warming is a dystopia linked to other catastrophes in human history, such as the Flood and Noah's Ark. Noah's belief in God saved his life and the life of his family. In our time, we need to sustain our belief in the human capacity to cooperate and survive. This is a necessary background when thinking of the future and analysing the border between fantasy and reality, between fear and paranoia, and in the process in which a new worldview takes form.     

Do You See What I See? The Influence of Gender Stereotypes on Student and Royal Canadian Mounted Police (RCMP) Perceptions of Violent Same-Sex and Opposite-Sex Relationships

ABSTRACT

Forty-one men and 67 women undergraduate students, as well as 35 men and 27 women Royal Canadian Mounted Police (RCMP) officers, rated the abusiveness of intimate partner violence (IPV) vignettes portraying each possible gender combination of victim and perpetrator (Harris &; Cook, 1994 Harris, R. J. and Cook, C. A. 1994. Attributions about spouse abuse: It matters who the batterers and victims are. Sex Roles, 30: 553–565. [Crossref], [Web of Science ®] , [Google Scholar]). Rating differences according to victim and perpetrator gender, occupation (student or RCMP officer), and participant gender were anticipated. Analyses found that student and RCMP ratings of abuse severity were both highest for the male-female scenario. However, the RCMP considered the female-male, male-male, and female-female scenarios to be more abusive than did the students. Our findings suggest that, while the RCMP appeared to be more sensitive to male and same-sex victims than students, both groups remain somewhat biased.     

Keynote Address to the Third International Global Ethics Association, 30 June 2010, Bristol Human dignity,respect, and global inequality

In this paper I argue that respect for human dignity establishes a justificatory presumption in favor of egalitarian rules, which presumption is applicable to the global economic association. This is the basis for condemning several feature of current global inequality as unjust.