Search results for 'Human ecology Buddhism' (try it on Scholar)

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  1. Richard Karl Payne (ed.) (2010). How Much is Enough?: Buddhism, Consumerism, and the Human Environment. Wisdom Publications.score: 324.0
    "In this book, the effects of our own decisions and actions on the human environment are examined from several different perspectives, all informed Buddhist thought.
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  2. Ecology--Religious Aspects Human (1992). Clergy and Scientists for the Environment. Bioscience 42 (8):624-625.score: 280.0
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  3. Padmasiri De Silva (1998). Environmental Philosophy and Ethics in Buddhism. St. Martin's Press.score: 216.0
    This work introduces the reader to the central issues and theories in Western environmental ethics, and against this background develops a Buddhist environmental philosophy and ethics. Drawing material from original sources, there is a lucid exposition of Buddhist environmentalism, its ethics, economics and Buddhist perspectives for environmental education. The work is focused on a diagnosis of the contemporary environmental crisis and a Buddhist contribution for positive solutions. Replete with stories and illustrations from original Buddhist sources, it is both informative and (...)
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  4. Pragati Sahni (2008). Environmental Ethics in Buddhism: A Virtues Approach. Routledge.score: 216.0
    This work gives an innovative approach to the subject, which puts forward a distinctly Buddhist environmental ethics that is in harmony with traditional ...
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  5. Stephanie Kaza & Kenneth Kraft (eds.) (2000). Dharma Rain: Sources of Buddhist Environmentalism. Shambhala Publications.score: 207.0
    A comprehensive collection of classic texts, contemporary interpretations, guidelines for activists, issue-specific information, and materials for environmentally-oriented religious practice. Sources and contributors include Basho, the Dalai Lama, Thich Nhat Hanh, Gary Snyder, Chogyam Trungpa, Gretel Ehrlich, Peter Mathiessen, Helen Tworkov (editor of Tricycle ), and Philip Glass.
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  6. Mark Coeckelbergh (2013). Pervasion of What? Techno–Human Ecologies and Their Ubiquitous Spirits. AI and Society 28 (1):55-63.score: 168.0
    Are the robots coming? Is the singularity near? Will we be dominated by technology? The usual response to ethical issues raised by pervasive and ubiquitous technologies assumes a philosophical anthropology centered on existential autonomy and agency, a dualistic ontology separating humans from technology and the natural from the artificial, and a post-monotheistic dualist and creational spirituality. This paper explores an alternative, less modern vision of the “technological” future based on different assumptions: a “deep relational” view of human being and (...)
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  7. Dieter Steiner & Markus Nauser (eds.) (1993). Human Ecology: Fragments of Anti-Fragmentary Views of the World. Routledge.score: 168.0
    The book creates a framework for a cohesive discourse, for a "new human ecology".
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  8. Bram Tucker & Lisa Rende Taylor (2007). The Human Behavioral Ecology of Contemporary World Issues. Human Nature 18 (3):181-189.score: 150.0
    Human behavioral ecology (HBE) began as an attempt to explain human economic, reproductive, and social behavior using neodarwinian theory in concert with theory from ecology and economics, and ethnographic methods. HBE has addressed subsistence decision-making, cooperation, life history trade-offs, parental investment, mate choice, and marriage strategies among hunter-gatherers, herders, peasants, and wage earners in rural and urban settings throughout the world. Despite our rich insights into human behavior, HBE has very rarely been used as a (...)
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  9. Ricardo Díez-Hochleitner (2008). A Dialogue Between East and West: Looking to a Human Revolution. I.B. Tauris.score: 147.0
    How far do cultures affect the future of the planet? Can the debate on the environment and global warming be influenced by the cultures of East and West understanding each other better? In this consistently provocative dialogue, two of the most influential thinkers of recent times propose that only a 'human revolution' - a shift in the hearts and minds of individuals - can stimulate a revolution in humanity's relationship with the planet. Such a planetary revolution first requires a (...)
     
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  10. A. Terry Rambo (1983). Conceptual Approaches to Human Ecology. East-West Environment and Policy Institute.score: 140.0
     
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  11. Flor Ángela Tobón & López Giraldo (2013). Psychosocial accompaniment from human ecology toyoung marginalized people to prevent drug dependence. Humanidades Médicas 13 (2):348-371.score: 112.0
    Introducción: Se presenta un análisis cualitativo del acompañamiento psicosocial a jóvenes en condiciones de vulnerabilidad desde la ecología humana durante 12 meses entre 2010 a 2011; utilizando técnicas pedagógicas evaluativas participativas. Éstas, son una alternativa para crear espacios reflexivos con el propósito de potenciar la resiliencia en las relaciones comunicativas y formar en el respeto. Objetivo: Generar bienestar, prevenir la farmacodependencia y contribuir a la promoción de la salud. Material y Métodos: Se revisaron los antecedentes temáticos, fueron seleccionados 100 estudiantes (...)
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  12. S. Boyden (1993). Human Ecology and Biohistory: Conceptual Approaches to Understanding Human Situation in the Biosphere. In Dieter Steiner & Markus Nauser (eds.), Human Ecology: Fragments of Anti-Fragmentary Views of the World. Routledge.score: 112.0
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  13. Roderick J. Lawrence (1993). Can Human Ecology Provide an Integrative Framework? The Contribution of Structuration Theory to Contemporary Debate. In Dieter Steiner & Markus Nauser (eds.), Human Ecology: Fragments of Anti-Fragmentary Views of the World. Routledge. 213--228.score: 112.0
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  14. Jia-cai Zhang & Hui Yan (2008). A New Environmental Philosophy and The Re-Establishing of Human Ecology. Proceedings of the Xxii World Congress of Philosophy 23:169-174.score: 112.0
    Environment is essentially in the category of culture and environmental research should be based on human value and culture. The study of the relationship between humans and their natural environment should also refer to human relations. Since the operational logic of social capital is the root of ecological crisis, the ultimate solution to this problem lies in human’s correct thinking, institutional, political and behavioral patterns in dealing with nature. Re-establishing human ecology therefore provides a cultural (...)
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  15. Deane Curtin (1996). A State of Mind Like Water: Ecosophy T and the Buddhist Traditions. Inquiry 39 (2):239 – 253.score: 108.0
    Arne Naess has come under many influences, most notably Gandhi and Spinoza. The Buddhist influence on his work, though less pervasive, provides the most direct account of key deep ecological concepts such as Self?realization and intrinsic value. I read Ecosophy T as a rigorously phenomenological branch of Deep Ecology. like early Buddhism, Naess responds to the human suffering that causes environmental destruction by challenging us to return to the reality of lived experience. This Buddhist reading clarifies, but (...)
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  16. Michael Gurven (2004). To Give and to Give Not: The Behavioral Ecology of Human Food Transfers. Behavioral and Brain Sciences 27 (4):543-559.score: 108.0
    The transfer of food among group members is a ubiquitous feature of small-scale forager and forager-agricultural populations. The uniqueness of pervasive sharing among humans, especially among unrelated individuals, has led researchers to evaluate numerous hypotheses about the adaptive functions and patterns of sharing in different ecologies. This article attempts to organize available cross-cultural evidence pertaining to several contentious evolutionary models: kin selection, reciprocal altruism, tolerated scrounging, and costly signaling. Debates about the relevance of these models focus primarily on the extent (...)
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  17. Sandra Moog, Rob Stone & Ted Benton (eds.) (2009). Nature, Social Relations and Human Needs: Essays in Honour of Ted Benton. Palgrave Macmillan.score: 98.0
    Bringing together some of the most eminent thinkers in the field, this book celebrates the seminal contribution of Ted Benton to such pressing themes as: realism, naturalism and the philosophy of the social sciences, the continuing relevance of Marxism, philosophical anthropology and human needs, and ecology, society and natural limits.
     
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  18. Harold Glasser (2011). Naess's Deep Ecology: Implications for the Human Prospect and Challenges for the Future. Inquiry 54 (1):52-77.score: 96.0
    What sets Naess's deep ecology apart from most inquiries into environmental philosophy is that it does not seek a radical shift in fundamental values. Naess offered a utopian, life-affirming grand narrative, a new Weltanschauung that shifted the focus of inquiry to coupling values, knowledge, understanding, and wisdom to behavior. The core of Naess's approach is that sustainability hinges on developing more thoroughly reasoned and consistent views, policies, and actions, which are tied back to wide-identifying ultimate norms and a rich, (...)
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  19. Peter D. Hershock (2000). Dramatic Intervention: Human Rights From a Buddhist Perspective. Philosophy East and West 50 (1):9-33.score: 96.0
    In light of such basic Buddhist teachings as karma and interdependence, the conceptions of "rights" and "human being" presupposed by the dominant currents in contemporary human rights discourse are critically evaluated here. The negative recusiveness of such a discourse and its promotion of minimum standards for secure coexistence is examined, and a Buddhist perspective on human rights forwarded in which realizing our dramatic interdependence and social virtuosity are held paramount.
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  20. Simon P. James (2000). “Thing-Centered” Holism in Buddhism, Heidegger, and Deep Ecology. Environmental Ethics 22 (4):359-375.score: 96.0
    I address the problem of reconciling environmental holism with the intrinsic value of individual beings. Drawing upon Madhyamaka (“middle way”) Buddhism, the later philosophy of Martin Heidegger, and deep ecology, I present a distinctly holistic conception of nature that, nevertheless, retains a commitment to the intrinsic worth of individual beings. I conclude with an examination of the practical implications of this “thing-centered holism” for environmental ethics.
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  21. Philip Kitcher (1990). Developmental Decomposition and the Future of Human Behavioral Ecology. Philosophy of Science 57 (1):96-117.score: 96.0
    I attempt to complement my earlier critiques of human sociobiology, by offering an account of how evolutionary ideas might legitimately be employed in the study of human social behavior. The main emphasis of the paper is the need to integrate studies of proximate mechanisms and their ontogenesis with functional/evolutionary research. Human psychological complexity makes it impossible to focus simply on specific types of human behavior and ask for their functional significance. For any of the kinds of (...)
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  22. Eugene Rice (2005). Buddhist Compassion as a Foundation for Human Rights. Social Philosophy Today 21:95-108.score: 96.0
    The basic philosophical question underlying the Asian values debates is whether human rights represent a universal moral concern applicable to humans in every culture or whether they are simply another form of Western imperialism. While most of the philosophical work on this issue has focused on Confucian and Marxist elements, there is a growing interest in tackling the topic from a Buddhist perspective. This paper evaluates Jay Garfield’s attempt to reconcile Buddhist ethics with Western-style human rights. Garfield endeavors (...)
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  23. Vyacheslav Kudashov (2006). The Global Ecology of Human Consciousness. The Proceedings of the Twenty-First World Congress of Philosophy 9:15-20.score: 96.0
    Nowadays the real threat has appeared: "thinking man" will disappear from the planet, and his place will be taken by "information consuming man." The rapidly evolving spiritually dependent consumer will turn into a completely controlled human being. A value orientation that we did not create will entirely determine all our choices and dominate our attention. Both the values and the products of mass culture are being spread among consumers as extensively as possible by mechanisms of culture manufacture, in accord (...)
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  24. Bram Tucker (2007). Applying Behavioral Ecology and Behavioral Economics to Conservation and Development Planning: An Example From the Mikea Forest, Madagascar. [REVIEW] Human Nature 18 (3):190-208.score: 96.0
    Governments and non-govermental organizations (NGOs) that plan projects to conserve the environment and alleviate poverty often attempt to modify rural livelihoods by halting activities they judge to be destructive or inefficient and encouraging alternatives. Project planners typically do so without understanding how rural people themselves judge the value of their activities. When the alternatives planners recommend do not replace the value of banned activities, alternatives are unlikely to be adopted, and local people will refuse to participate. Human behavioral (...) and behavioral economics may provide useful tools for generating and evaluating hypotheses for how people value economic activities in their portfolios and potential alternatives. This is demonstrated with a case example from southwestern Madagascar, where plans to create a Mikea Forest National Park began with the elimination of slash-and-burn maize agriculture and the encouragement to plant labor-intensive manioc instead. Future park plans could restrict access to wild tuber patches, hunting small game, and fishing. The value of these activities is considered using observational data informed by optimal foraging theory, and experimental data describing people’s time preference and covariation perception. Analyses suggest that manioc is not a suitable replacement for maize for many Mikea because the two crops differ in terms of labor requirements, delay-to-reward, and covariation with rainfall. Park planners should promote wild tuber foraging and stewardship of tuber patches and the anthropogenic landscapes in which they are found. To conserve small game, planners must provide alternative sources of protein and cash. Little effort should be spent protecting lemurs, as they are rarely eaten and never sold. (shrink)
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  25. Soraj Hongladarom (2011). The Overman and the Arahant : Models of Human Perfection in Nietzsche and Buddhism. Asian Philosophy 21 (1):53-69.score: 90.0
    Two models of human perfection proposed by Nietzsche and the Buddha are investigated. Both the overman and the arahant need practice and individual effort as key to their realization, and they share roughly the same conception of the self as a construction. However, there are also a number of salient differences. Though realizing it to be constructed, the overman does proclaim himself through his assertion of the will to power. The realization of the true nature of the self does (...)
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  26. Ron Epstein, The Inner Ecology: Buddhist Ethics and Practice.score: 90.0
    Buddhists call Buddhism the Buddha Dharma: the Dharma, a collection of methods for getting enlightened, taught by a Buddha, a Fully Enlightened One. Buddhists refer to themselves as people who have taken refuge with the Three Jewels: 1) the Buddhas or Fully Enlightened Ones, 2) the Dharma or methods taught for reaching enlightenment, 3) and the Sangha or community of Buddhist monks and nuns, called Bhikshus and Bhikshunis. In formally becoming a Buddhist one becomes a disciple of a Buddhist (...)
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  27. Maria Heim (2011). Buddhist Ethics: A Review Essay. [REVIEW] Journal of Religious Ethics 39 (3):571-584.score: 90.0
    I argue that three recent studies (Imagining the Life Course, by Nancy Eberhardt; Sensory Biographies, by Robert Desjarlais; and How to Behave, by Anne Hansen) advance the field of Buddhist Ethics in the direction of the empirical study of morality. I situate their work within a larger context of moral anthropology, that is, the study of human nature in its limits and capacities for moral agency. Each of these books offers a finely grained account of particular and local Buddhist (...)
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  28. Mark T. Unno (1999). Questions in the Making: A Review Essay on Zen Buddhist Ethics in the Context of Buddhist and Comparative Ethics. [REVIEW] Journal of Religious Ethics 27 (3):507 - 536.score: 90.0
    In reviewing four works from the 1990s-monographs by Christopher Ives and Phillip Olson on Zen Buddhist ethics, Damien Keown's treatment of Indian Buddhist ethics, and an edited collection on Buddhism and human rights-this article examines recent scholarship on Zen Buddhist ethics in light of issues in Buddhist and comparative ethics. It highlights selected themes in the notional and real encounter of Zen Buddhism with Western thought and culture as presented in the reviewed works and identifies issues and (...)
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  29. Weiqun Yao (2006). Buddhist Thought and Several Problems in the World Today. Frontiers of Philosophy in China 1 (1):144-147.score: 90.0
    Buddhism has not only produced an influence upon the ancient world culture but is also playing an important role in world affairs today. This article analyzes several important problems in the world today: world peace, disarmament, economic justice, human rights, environmental protection, and universal cooperation in world problem solving. The writer holds that, to solve these problems, we should study Buddhist theory and get some helpful ideas from it.
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  30. Sallie B. King (2006). An Engaged Buddhist Response to John Rawls's "The Law of Peoples". Journal of Religious Ethics 34 (4):637 - 661.score: 90.0
    In "The Law of Peoples", John Rawls proposes a set of principles for international relations, his "Law of Peoples." He calls this Law a "realistic utopia," and invites consideration of this Law from the perspectives of non-Western cultures. This paper considers Rawls's Law from the perspective of Engaged Buddhism, the contemporary form of socially and politically activist Buddhism. We find that Engaged Buddhists would be largely in sympathy with Rawls's proposals. There are differences, however: Rawls builds his view (...)
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  31. Christian Coseru (2014). Buddhism, Comparative Neurophilosophy, and Human Flourishing. Zygon 49 (1):208-219.score: 90.0
    Owen Flanagan's The Bodhisattva's Brain represents an ambitious foray into cross-cultural neurophilosophy, making a compelling, though not entirely unproblematic, case for naturalizing Buddhist philosophy. While the naturalist account of mental causation challenges certain Buddhist views about the mind, the Buddhist analysis of mind and mental phenomena is far more complex than the book suggests. Flanagan is right to criticize the Buddhist claim that there could be mental states that are not reducible to their neural correlates; however, when the mental states (...)
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  32. Sally Goerner (2000). Dynamic Evolution: Rules for Building a Solid Human Ecology. World Futures 55 (1):91-103.score: 90.0
    Our civilization is changing and so is our science. Human beings in endeavors from education to economics need a framework for understanding which integrates the maelstrom of insights into a useable form. That, in essence, is what the study of Dynamic Evolution provides. Dynamic Evolution (also called Cosmic or General Evolution) is a synthesis of insights, ancient and cutting edge, which radically revamps our understanding of how organizations arise and how change takes place as a result of intertwined forces (...)
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  33. William Hasker (2005). "The End of Human Life": Buddhist, Process, and Open Theist Perspectives. Journal of Chinese Philosophy 32 (2):183–195.score: 84.0
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  34. Allan Gibbard (2001). Living with Meanings: A Human Ecology. Proceedings and Addresses of the American Philosophical Association 75 (2):59 - 78.score: 84.0
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  35. Svend Riemer (1950). Book Review:Human Behavior and the Principle of Least Effort. An Introduction to Human Ecology George K. Zipf. [REVIEW] Philosophy of Science 17 (2):204-.score: 84.0
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  36. Valerie A. Haines (1985). From Organicist to Relational Human Ecology. Sociological Theory 3 (1):65-74.score: 84.0
  37. Fernando Dias Avila-Piredes, Luiz Carlos Mior, Vilênia Porto Aguiar & Susana Regina de Mello Schlemper (2000). The Concept of Sustainable Development Revisited. Foundations of Science 5 (3):261-268.score: 84.0
    The concept of sustainable development is here revised in the light of a brief historical analysis, followed by a semantic analysis of the expressions development and sustainability. The authors criticize the common use of this concept in a loose way or in wide generalizations, to conclude, based on the principles of human ecology, that it is only possible to make it operational in limited spans of time and in limited spatial units.
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  38. Bill Devall (1981). Environment, Technology and Health: Human Ecology in Historic Perspective. Environmental Ethics 3 (1):85-95.score: 84.0
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  39. Owen Flanagan (1996). Ethics Naturalized: Ethics as Human Ecology. In L. May, Michael Friedman & A. Clark (eds.), Mind and Morals: Essays on Ethics and Cognitive Science. Mit Press. 19--44.score: 84.0
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  40. Sargent (1965). Human Ecology and Demography, Harvard University. Bioscience 15 (8):532-533.score: 84.0
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  41. Charles Susanne (1999). Human Ecology: A Matter of Ethics. Global Bioethics 11:119-126.score: 84.0
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  42. Paul T. Baker (1965). Readings in Human Ecology Jack Bresler. Bioscience 15 (8):534-534.score: 84.0
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  43. George Colin Lawder Bertram (1951). Eugenics and Human Ecology. The Eugenics Review 43 (1):11.score: 84.0
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  44. Maciej Henneberg (2009). Human Ecology [Ekologia Człowieka]. Volumes 1 and 2. By Napoleon Wolański. Pp. 500+Xvii; 528+Xvi. (Wydawnictwo Naukowe PWN, Warsaw, 2006.) Vol. 1 ISBN 978-83-01-14671-9; Vol. 2 ISBN 978-83-01-14864-5. [REVIEW] Journal of Biosocial Science 41 (4):558-559.score: 84.0
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  45. David L. Jameson (1970). Review Feature Population, Resources, Environment: Issues in Human Ecology P. R. Ehrlich A. H. Ehrlich. Bioscience 20 (21):1177-1177.score: 84.0
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  46. F. Webster McBryde & Alfredo S. Costales (1969). Human Ecology of Northwestern Colombia (The Chocó). Bioscience 19 (5):432-436.score: 84.0
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  47. O. de Selincourt (1936). Human Ecology.By J. W. Bews, M.A., D.Sc, Principal of the Natal University College, Pietermaritzburg. With an Introduction by General The Rt. Hon. J. C. Smuts, P.C., C.H., F.R.S. (Oxford: University Press. London: Humphrey Milford, 1935. Pp. Xii + 312. Price 15s. Net.). [REVIEW] Philosophy 11 (43):377-.score: 84.0
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  48. L. B. Slobodkin (1982). Kudos for Human Ecology Analysis Human Adaptability Emilio F. Moran. Bioscience 32 (4):288-288.score: 84.0
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  49. Hendrik Wortmann (2013). Re-Reading Robert E. Park on Social Evolution: An Early Darwinian Conception of Society. Biological Theory 7 (1):69-79.score: 84.0
    Although Darwinian concepts have largely been banned from the social sciences of the last century, they have recently seen a revival in several disciplines such as sociology, anthropology, or economics. Most of the current proponents of evolutionary theorizing in the social sciences avoid references to the older literature on social evolution. On that background, this article presents a contribution to Darwinist thinking in early American sociology that has mainly been overlooked in the literature. As the leading figure of the (...) Ecology Approach, which was established during the 1920s and 1930s, Robert Ezra Park drew heavily on evolutionary concepts to explain human evolution. A systematic presentation of these concepts in the light of the modern discussion on sociocultural evolution is given, followed by a conclusion about what can be learned from Park today. (shrink)
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  50. L. P. Gerlach & L. P. Novak (1965). Human Ecology at the University of Minnesota. Bioscience 15 (8):529-529.score: 84.0
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