Banking Seed: Use and Value in the Conservation of Agricultural Diversity

Since the 1930s it has been widely acknowledged that agricultural crop diversity is being lost at an alarming rate. The international response to this genetic erosion has principally taken the form of ex situ genebanks. In these facilities and in the international regulatory frameworks that now surround them, it is genetic diversity that is the focus of conservation efforts. This focus, however, passes over the many other important diversities—both biological and social (or ‘biosocial’)—that exist in, and depend on, agricultural environments. These diversities cannot be conserved in genebanks. In addition to failing to actually conserve agricultural diversity (in any full sense of the term), ex situ banking projects also produce important potential inequalities—in terms of which material is banked and who has access to it. If, however, we refuse to accept an exclusive focus on the genetic components of plants, and instead insist on a brand of conservation that includes whole biosocial, more-than-human communities, then the role of banked resources must be radically rethought. Genebanks might instead take the place of central nodes in networks of diversity sharing, helping to keep plant varieties growing and circulating. This focus, in turn, requires that we also pay more critical attention to the various economic, legal and other mechanisms that prevent or stifle the flow and development of plant genetic resources in/to agricultural communities—especially those of peasant and indigenous farmers that play such a crucial role in conserving the world's (agro)biodiversity.     

孔子与泰德·本顿的生态观之比较

20世纪后半期,人类面临的最突出的问题就是全球性的生态危机和环境问题。摆脱人类生存的困境,走向具有生态持续性的文明社会是中国现代化实践面临的严峻挑战。本文试将孔子和泰德·本顿的生态观加以比较,求同存异,发掘其中蕴含的积极因素。两者在对自然的解读上,强调自然的客观实在性,重视自然的内在价值和对自然规律的遵循;在人与自然的关系上,阐发人与自然的息息相关性和密不可分性,强调二者相互作用。相互影响;在对自然资源的利用上,强调合理地支配和有限地利用自然,承认自然的极限。这些思想为我国生态文明建设提供了有益的借鉴。     

Attributing and denying humanness to others

We review a programme of research on the attribution of humanness to people, and the ways in which lesser humanness is attributed to some compared to others. We first present evidence that humanness has two distinct senses, one representing properties that are unique to our species, and the other—human nature—those properties that are essential or fundamental to the human category. An integrative model of dehumanisation is then laid out, in which distinct forms of dehumanisation correspond to the denial of the two senses of humanness, and the likening of people to particular kinds of nonhuman entities (animals and machines). Studies demonstrating that human nature attributes are ascribed more to the self than to others are reviewed, along with evidence of the phenomenon's cognitive and motivational basis. Research also indicates that both kinds of humanness are commonly denied to social groups, both explicitly and implicitly, and that they may cast a new light on the study of stereotype content. Our approach to the study of dehumanisation complements the tradition of research on infrahumanisation, and indicates new directions for exploring the importance of humanness as a dimension of social perception.     

Individual differences in nostalgia proneness: The integrating role of the need to belong

Who is the nostalgia-prone person? The ‘sociality view’ sees an individual who frequently recalls meaningful memories rich in social content. The ‘maladaptation view’ sees an emotionally unstable, neurotic individual. In four studies, we integrated these contrasting views. We hypothesized that the link between neuroticism and nostalgia proneness arises because (a) neuroticism is associated with the need to belong and (b) the need to belong triggers nostalgia, with its abundant social content. Consistent with this hypothesis, Studies 1–2 found that the correlation between neuroticism and nostalgia proneness was eliminated when controlling for the need to belong. The need to belong predicted increased nostalgia proneness, above and beyond neuroticism. Specifically, Study 2 revealed that a deficit-reduction (rather than growth) belongingness orientation predicted increased nostalgia proneness. When the role of this deficit-reduction belongingness orientation was controlled, the positive correlation between neuroticism and nostalgia disappeared. Studies 3–4 showed that experimental inductions of a belongingness deficit augmented nostalgia, providing support for its compensatory role.     

Deception Meets Enlightenment: From a Viable Theory of Deception to a Quirk About Humanity's Potential

This article seeks to further suggestions made by C. West Churchman (1979) Churchman, C. W. 1979. The systems approach and its enemies, New York: Basic Books.  [Google Scholar] that a full inquiry into human systems requires a viable theory of deception. It argues that such a theory of deception requires an understanding of deception, a recognition of errors in perception, and an ability to see simultaneously from competing points of view. The intent here is to provide some insights that are useful in our understanding of deception, and thereby contributing to a viable theory of deception. Insights are used from what Huxley (1944) Huxley, A. 1944. The perennial philosophy, New York: Harper and Row.  [Google Scholar] calls the “perennial tradition,” found particularly within the esoteric traditions of the Buddhist, Sufi, and Taoist esoteric teachings, as well as many other spiritual traditions of the world. The perennial tradition emphasizes the role and continual presence of deception, alongside enlightenment, within human experience. In accord with C. West Churchman's view, this tradition suggests that, by a simultaneous recognition of both our enlightenment and our deception in any given situation, we have the proper perspective to meet the problems we face. A thought experiment, using insights from the perennial tradition, is offered as a challenge to all involved in human systems inquiry.     

Our Cosmos,from Substance to Process

Philosophies of nature over the past three centuries have gone through three distinct phases, beginning with classical views and now evolving into a process view at the dawn of the 21st century. These phases derive from a complex weaving of two frameworks of physics since Newton's time [classical, modern] with two principal metaphysical frameworks[substance, event]. Problematic fin de siècle claims at the end of both the 19th and 20th centuries appear to have a common root in substance metaphysics and part/whole reductionism. Going beyond such simplistic forms of modernism requires a more integrated, ecological worldview, or process view of nature.     

Making Menarche Positive and Powerful for Both Mother and Daughter

Abstract

Psychotherapists who treat mothers with preadolescent daughters are in an excellent position to positively influence mother-daughter relationships at a time when Western societal influences are pushing them apart. Therapists are encouraged to help mothers process their own experiences with menarche, development of secondary sexual characteristics, and attitudes toward their bodies. By exploring these areas with their clients and then by encouraging the mothers to have early intimate discussions with their daughters, therapists can learn valuable information about their clients and can lay the groundwork for healthier mother-daughter relationships. Examples are given to help therapists encourage mothers to begin these difficult dialogues with their daughters. Suggestions are presented to help mothers overcome their daughters' reluctance to discuss sensitive topics of bodily maturation, menstruation, and emerging sexual development.     

Valedictory

Contingentism, generally contrasted with law necessitarianism, is the view that the laws of nature are contingent. It is often coupled with the claim that their contingency is knowable a priori. This paper considers Bird's [2001 Bird, Alexander 2001. Necessarily, Salt Dissolves In Water, Analysis 61/4: 267–74.[Crossref], [Web of Science ®] , [Google Scholar], 2002 Bird, Alexander 2002. On Whether Some Laws Are Necessary, Analysis 62/3: 257–70.[Crossref], [Web of Science ®] , [Google Scholar], 2005 Bird, Alexander 2005. Unexpected A Posteriori Necessary Laws of Nature, Australasian Journal of Philosophy 83/4: 533–48.[Taylor &; Francis Online], [Web of Science ®] , [Google Scholar], 2007 Bird, Alexander 2007. Nature's Metaphysics: Laws and Properties, Oxford: Clarendon Press.[Crossref] , [Google Scholar]] arguments for the thesis that, necessarily, salt dissolves in water; and it defends his view against Beebee's [2001] and Psillos's [2002 Psillos, Stathis 2002. Salt Does Dissolve In Water, But Not Necessarily, Analysis 62/3: 255–7.[Crossref], [Web of Science ®] , [Google Scholar]] contingentist objections. A new contingentist objection is offered and several reasons for scepticism about its success are raised. It is concluded that certain higher-level laws describing the behaviours of molecular compounds may be necessary due to their dependence on underlying physical laws, and that the modal status of laws of nature cannot be determined a priori, as the structural features of the substances and properties they govern must first be investigated.     

Whiteheadian Societies and Peirce's Law of Mind: Actuality and Potentiality in the Cosmic Process

Abstract

A more suitable philosophical position to counter the claims of scientific materialism re the nature of physical reality can possibly be found in combining the metaphysics of A.N. Whitehead and C.S. Peirce. Peirce postulated a habit-forming tendency or inbuilt potentiality of the cosmic process as a whole to move over time toward ever greater organization and more complex structure. But he is vague on how “the law of the mind” applies to nature below the level of human self-awareness. Whitehead's notion of actual entities (momentary self-constituting subjects of experience) as the “final real things of which the world is made up” logically allows for some primitive form of subjectivity with the requisite potentiality for habit-formation at all levels of existence and activity within nature. In addition, Whitehead's notion of structured societies made up of subsocieties with a “regnant” subsociety seems philosophically to justify the new emphasis on bottom-up rather than top-down causation in the emergence of more complex levels of existence and activity within the life-sciences.     

The Role of Experience in the Assessment of Human Nature

Abstract

We need to distinguish between different types of experience and different experiential realms when we address the topic of human nature. Special emphasis is put on the hermeneutical dimension of human knowledge. The different experiential realms, which may give rise to natural, cultural and social, psychological and spiritual experiences, are then in turn assessed with regard to in what respect, for what purpose, and to what extent they can be used in order to establish a comprehensive and interdisciplinary justified view of human nature that takes all dimensions of human experience sufficiently into account.