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

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  1.  9
    Dieter Steiner & Markus Nauser (eds.) (1993). Human Ecology: Fragments of Anti-Fragmentary Views of the World. Routledge.
    The book creates a framework for a cohesive discourse, for a "new human ecology".
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  2.  17
    Michael S. Northcott (1996). The Environment and Christian Ethics. Cambridge University Press.
    This book is about the extent, origins and causes of the environmental crisis. Dr Northcott argues that Christianity has lost the biblical awareness of the inter-connectedness of all life. He shows how Christian theologians and believers might recover a more ecologically friendly belief system and life style. The author provides an important corrective to secular approaches to environmental ethics, including utilitarian individualism, animal rights theories and deep ecology. He contends that neither the stewardship tradition, nor the panentheist or (...)
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  3.  15
    Bram Tucker & Lisa Rende Taylor (2007). The Human Behavioral Ecology of Contemporary World Issues. Human Nature 18 (3):181-189.
    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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  4. A. Terry Rambo (1983). Conceptual Approaches to Human Ecology. East-West Environment and Policy Institute.
     
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  5. Michael S. Northcott (2007). A Moral Climate: The Ethics of Global Warming. Orbis Books.
    Message from the planet -- When prophecy fails -- Energy and empire -- Climate economics -- Ethical emissions -- Dwelling in the light -- Mobility and pilgrimage -- Faithful feasting -- Remembering in time.
     
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  6. Steven A. Carr (1990). Celebrate Life: Hope for a Culture Preoccupied with Death. Wolgemuth & Hyatt.
     
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  7. Jonathan Clatworthy (1997). Good God: Green Theology and the Value of Creation. Jon Carpenter.
     
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  8. Lloyd George Geering (1999). Tomorrow's God. Polebridge Press.
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  9. Lloyd George Geering (1994). Tomorrow's God: How We Create Our Worlds. B. Williams Books.
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  10.  6
    Catharina J. M. Halkes (1991). New Creation: Christian Feminism and the Renewal of the Earth. Westminster/John Knox Press.
    A bold and visionary book that reveals the false and catastrophically damaging images at the root of the oppression of women and the rape of Earth's resources, ...
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  11.  2
    Kapya J. Kaoma (2014). God's Family, God's Earth: Christian Ecological Ethics of Ubuntu. Kachere Series.
    This book explores how the mounting ecological crisis has religious, political, and economic roots that enable and promote social and environmental harm.
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  12. Charles Birch (1990). On Purpose. New South Wales University Press.
     
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  13. Rosemary Radford Ruether (1981). To Change the World Christology and Cultural Criticism. Monograph Collection (Matt - Pseudo).
     
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  14.  4
    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.
    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.  5
    Flor Ángela Tobón & López Giraldo (2013). Psychosocial accompaniment from human ecology toyoung marginalized people to prevent drug dependence. Humanidades Médicas 13 (2):348-371.
    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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  16. 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
     
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  17. Lajos Andras Kiss (2009). Chances of Human Ecology. Filozofia 64 (2):166-176.
    The aim of this paper is to offer an overview of the main positions in ecological ethics as a special field of applied ethics. All approaches in this field endeavour to extend the area of ethics to the non-human world; they have built their systems using different theoretical constructions concerning the meaning of nature. One can enumerate the following main approaches of contemporary ethical views in human ecology: holistic, cosmocentric, biocentric, anthropocentric, pathocentric, and teleological ethics. The paper (...)
     
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  18. 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.
     
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  19.  7
    Lorenzo Chiesa (2011). Italian Thought Today: Bio-Economy, Human Nature, Christianity. Angelaki 16 (3).
    This collection provides English readers with a critical update on current debates on biopolitics in and around Italian thought. More than a decade after the publication of seminal books such as Agamben’s Homo Sacer and Hardt and Negri’s Empire , the names of, among others, Roberto Esposito, Paolo Virno, Christian Marazzi, and Andrea Fumagalli have recently been brought to the attention of Anglophone scholars and political activists. Several authors have rightly emphasised the evanescent character of biopolitics, and the difficulty in (...)
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  20. Lorenzo Chiesa (ed.) (2014). Italian Thought Today: Bio-Economy, Human Nature, Christianity. Routledge.
    This collection provides English readers with a critical update on current debates on biopolitics in and around Italian thought. More than a decade after the publication of seminal books such as Agamben’s _Homo Sacer_ and Hardt and Negri’s _Empire_, the names of, among others, Roberto Esposito, Paolo Virno, Christian Marazzi, and Andrea Fumagalli have recently been brought to the attention of Anglophone scholars and political activists. Several authors have rightly emphasised the evanescent character of biopolitics, and the difficulty in providing (...)
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  21. Lorenzo Chiesa (ed.) (2014). Italian Thought Today: Bio-Economy, Human Nature, Christianity. Routledge.
    This collection provides English readers with a critical update on current debates on biopolitics in and around Italian thought. More than a decade after the publication of seminal books such as Agamben’s _Homo Sacer_ and Hardt and Negri’s _Empire_, the names of, among others, Roberto Esposito, Paolo Virno, Christian Marazzi, and Andrea Fumagalli have recently been brought to the attention of Anglophone scholars and political activists. Several authors have rightly emphasised the evanescent character of biopolitics, and the difficulty in providing (...)
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  22. Lorenzo Chiesa (ed.) (2014). Italian Thought Today: Bio-Economy, Human Nature, Christianity. Routledge.
    This collection provides English readers with a critical update on current debates on biopolitics in and around Italian thought. More than a decade after the publication of seminal books such as Agamben’s _Homo Sacer_ and Hardt and Negri’s _Empire_, the names of, among others, Roberto Esposito, Paolo Virno, Christian Marazzi, and Andrea Fumagalli have recently been brought to the attention of Anglophone scholars and political activists. Several authors have rightly emphasised the evanescent character of biopolitics, and the difficulty in providing (...)
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  23. Lorenzo Chiesa (ed.) (2014). Italian Thought Today: Bio-Economy, Human Nature, Christianity. Routledge.
    This collection provides English readers with a critical update on current debates on biopolitics in and around Italian thought. More than a decade after the publication of seminal books such as Agamben’s _Homo Sacer_ and Hardt and Negri’s _Empire_, the names of, among others, Roberto Esposito, Paolo Virno, Christian Marazzi, and Andrea Fumagalli have recently been brought to the attention of Anglophone scholars and political activists. Several authors have rightly emphasised the evanescent character of biopolitics, and the difficulty in providing (...)
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  24.  27
    Michael Gurven (2004). To Give and to Give Not: The Behavioral Ecology of Human Food Transfers. Behavioral and Brain Sciences 27 (4):543-559.
    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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  25.  10
    Sally Goerner (2000). Dynamic Evolution: Rules for Building a Solid Human Ecology. World Futures 55 (1):91-103.
    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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  26.  24
    Theodore George (2011). Forgiveness, Freedom, and Human Finitude in Hegel's The Spirit of Christianity and Its Fate. International Philosophical Quarterly 51 (1):39-53.
    The purpose of this essay is to consider the significance that Hegel grants to religious love and, with it, forgiveness in his early The Spirit of Christianity and Its Fate. Although Hegel characterizes religious love in this writing as a unity that transcends reason, his association of such love with forgiveness nevertheless sheds light on an important aspect of human finitude. In this, Hegel may be seen to identify forgiveness as a form of freedom elicited by limits that (...)
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  27.  15
    Philip Kitcher (1990). Developmental Decomposition and the Future of Human Behavioral Ecology. Philosophy of Science 57 (1):96-117.
    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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  28.  38
    Harold Glasser (2011). Naess's Deep Ecology: Implications for the Human Prospect and Challenges for the Future. Inquiry 54 (1):52-77.
    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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  29.  14
    Vyacheslav Kudashov (2006). The Global Ecology of Human Consciousness. The Proceedings of the Twenty-First World Congress of Philosophy 9:15-20.
    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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  30.  11
    Catherine Driscoll (2009). On Our Best Behavior: Optimality Models in Human Behavioral Ecology. Studies in History and Philosophy of Science Part C 40 (2):133-141.
    This paper discusses problems associated with the use of optimality models in human behavioral ecology. Optimality models are used in both human and non-human animal behavioral ecology to test hypotheses about the conditions generating and maintaining behavioral strategies in populations via natural selection. The way optimality models are currently used in behavioral ecology faces significant problems, which are exacerbated by employing the so-called ‘phenotypic gambit’: that is, the bet that the psychological and inheritance mechanisms (...)
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  31.  1
    Robert F. Shedinger (2013). An Ethics of Biodiversity: Christianity, Ecology, and the Variety of Life. Ethics, Policy and Environment 16 (2):224 - 226.
    (2013). An Ethics of Biodiversity: Christianity, Ecology, and the Variety of Life. Ethics, Policy & Environment: Vol. 16, No. 2, pp. 224-226. doi: 10.1080/21550085.2013.801211.
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  32.  16
    V. G. J. Sheddick (1939). The Negro's Struggle for Survival: A Study in Human Ecology. The Eugenics Review 30 (4):293.
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  33.  6
    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.
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  34.  10
    George Colin Lawder Bertram (1951). Eugenics and Human Ecology. The Eugenics Review 43 (1):11.
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  35.  18
    Allan Gibbard (2001). Living with Meanings: A Human Ecology. Proceedings and Addresses of the American Philosophical Association 75 (2):59 - 78.
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  36.  3
    Daniel R. White (2007). Toward a Cosmopolitan Human Ecology. The European Legacy 12 (7):873-885.
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  37.  11
    Valerie A. Haines (1985). From Organicist to Relational Human Ecology. Sociological Theory 3 (1):65-74.
  38.  13
    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-.
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  39.  9
    Bill Devall (1981). Environment, Technology and Health: Human Ecology in Historic Perspective. Environmental Ethics 3 (1):85-95.
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  40.  3
    Charles Susanne (1999). Human Ecology: A Matter of Ethics. Global Bioethics 11:119-126.
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  41. Patrick C. West (1985). Max Weber's Human Ecology of Historical Societies. In Vatro Murvar (ed.), Theory of Liberty, Legitimacy, and Power: New Directions in the Intellectual and Scientific Legacy of Max Weber. Routledge & Kegan Paul 216--234.
     
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  42.  1
    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.
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  43.  1
    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-.
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  44. Margaret Atkins Osa (2015). The Garden of God: Towards a Human Ecology by Pope Benedict XVI, with a Foreword by Archbishop Jean-Louis Bruguès, Catholic University of America Press, Washington, 2012, Pp. XVII + 218, Pbk. [REVIEW] New Blackfriars 96 (1064):517-518.
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  45. A. G. Badenoch (1946). A Recent Advance in Human Ecology. New Blackfriars 27 (318):344-348.
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  46. Arran Gare (2008). Ecological Economics and Human Ecology. In Michel Weber (ed.), Handbook of Whiteheadian Process Thought. De Gruyter 161-177.
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  47. Clare Palmer (1997). TN Khoshoo, Mahatma Gandhi: An Apostle of Applied Human Ecology Reviewed By. Philosophy in Review 17 (6):392-395.
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  48.  37
    Malcolm A. Jeeves (1997). Human Nature: Reflections on the Integration of Psychology and Christianity. Templeton Foundation Press.
    Approaching modern psychology -- Science and faith: learning from the past -- Neuropsychology: linking mind and brain -- Neuropsychology and spiritual experience -- Linking the brain and behavior -- Human nature: biblical and psychological portraits -- Human nature and animal nature: are they different? -- Personology and psychotherapy: confronting the challenges -- Human needs: psychological and theological perspectives -- Consciousness now: a contemporary issue -- Explaining consciousness now: a contemporary issue -- Determinism, freedom, and responsibility -- The (...)
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  49. A. Pablo Iannone (1999). Philosophical Ecologies: Essays in Philosophy, Ecology, and Human Life. Humanity Books.
  50. Raymond Hames (2014). Diversity in Human Behavioral Ecology. Human Nature 25 (4):443-447.
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