The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop was organized into (...) two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

Using fMRI, we investigated how right temporal lobe gliomas affecting the posterior superior temporal sulcus alter neural processing observed during speech perception and production tasks. Behavioural language testing showed that three pre-operative neurosurgical patients with grade 2, grade 3 or grade 4 tumours had the same pattern of mild language impairment in the domains of object naming and written word comprehension. When matching heard words for semantic relatedness (a speech perception task), these patients showed under-activation in the tumour infiltrated right (...) superior temporal lobe compared to 61 neurotypical participants and 16 patients with tumours that preserved the right postero-superior temporal lobe, with enhanced activation within the (tumour-free) contralateral left superior temporal lobe. In contrast, when correctly naming objects (a speech production task), the patients with right postero-superior temporal lobe tumours showed higher activation than both control groups in the same right postero-superior temporal lobe region that was under-activated during auditory semantic matching. The task dependent pattern of under-activation during the auditory speech task and over-activation during object naming was also observed in eight stroke patients with right hemisphere infarcts that affected the right postero-superior temporal lobe compared to eight stroke patients with right hemisphere infarcts that spared it. These task-specific and site-specific cross-pathology effects highlight the importance of the right temporal lobe for language processing and motivate further study of how right temporal lobe tumours affect language performance and neural reorganisation. These findings may have important implications for surgical management of these patients, as knowledge of the regions showing functional reorganisation may help to avoid their inadvertent damage during neurosurgery. (shrink)

Alston's perceptual account of mystical experience fails to show how it is that the sort of predicates that are used to describe God in these experiences could be derived from perception, even though the ascription of matched predicates in the natural order are not derived in the manner Alston has in mind. In contrast, if one looks to research on shared attention between individuals as mediated by mirror neurons, then one can give a perceptual account of mystical experience which draws (...) a tighter connection between what is reported in mystical reports and the most similar reports in the natural order. (shrink)

This book reconceives virtue epistemology in light of the conviction that we are essentially social creatures. Virtue is normally thought of as something that allows individuals to accomplish things on their own. Although contemporary ethics is increasingly making room for an inherently social dimension in moral agency, intellectual virtues continue to be seen in terms of the computing potential of a brain taken by itself. Thinking in these terms, however, seriously misconstrues the way in which our individual flourishing hinges on (...) our collective flourishing. Green’s account of virtue epistemology is based on the extended credit view, which conceives of knowledge as an achievement and broadens that focus to include team achievements in addition to individual ones. He argues that this view does a better job than alternatives of answering the many conceptual and empirical challenges for virtue epistemology that have been based on cases of testimony. The view also allows for a nuanced interaction with situationist psychology, dual processing models in cognitive science, and the extended mind literature in philosophy of mind. This framework provides a useful conceptual bridge between individual and group epistemology, and it has novel applications to the epistemology of disagreement, prejudice, and authority. (shrink)

In a recent monograph, Sandy Goldberg argues that epistemology should be renovated so as to accommodate the way in which human beings are dependent on others for what they know. He argues that the way to accomplish this is to consider the cognition of others to be part of the belief-forming process for the purposes of epistemic assessment when radical dependence on others is in evidence. In this paper, I argue that, contrary to what one may expect, a credit theory (...) of knowledge is well positioned to make the sort of anti-individualistic move that Goldberg advocates. Furthermore, unlike Goldberg's extended process reliabilism, an extended credit theory has a theoretically motivated way of restricting the domain of epistemic evaluation to the cognitive. Finally, I argue that, although adopting the extended cognition hypothesis would help Goldberg's position, an extended credit theory would still have the advantage. (shrink)

Human beings are promiscuously social creatures, and contemporary epistemologists are increasingly becoming aware that this shapes the ways in which humans process information. This awareness has tended to restrict itself, however, to testimony amongst isolated dyads. As scientific practice ably illustrates, information-processing can be spread over a vast social network. In this essay, a credit theory of knowledge is adapted to account for the normative features of strongly distributed cognition. A typical credit theory analyzes knowledge as an instance of obtaining (...) success because of or through the ability of the individual knower. The extended credit theory developed here broadens this framework so as to accommodate team-like epistemic achievements. The extended credit theory is then contrasted with some similar proposals given from within a process reliabilist framework. Once one isolates pairs of cases of distributed cognition in which there is a difference between sheer reliability and reliability grounded in ability, one can see that the extended credit theory maps the normative terrain better than the alternatives. (shrink)

Timothy Williamson and others have made a strong case for the claim that knowledge is the norm of assertion. Reasons to think that assertion has an epistemic norm also, interestingly, provide a reason to think that conversational implicature has a norm as well. This norm, it is argued, cannot be knowledge. In addition to highlighting an under-explored topic at the intersection of epistemology and linguistics, the discussion of conversational implicature puts dialectical pressure on the knowledge norm of assertion account. The (...) fact that knowledge is not the norm of conversational implicature forces one either to claim that there is one epistemic norm for the conveying of information and that it is not knowledge, or else to embrace a heterogeneous picture of communicative norms generally that undercuts some of the grounds for thinking that the norm of assertion should be presumed to be a simple norm as Williamson argues. (shrink)

Jennifer Lackey presents a puzzle to which she argues there is no current solution. Lackey's claim is that testimonial knowledge can have something conspicuously wrong with it and still be knowledge. Testimonial knowledge can be ‘deficient’. Given that knowledge is a normative category, that it describes what it is for a belief to go right, there is a puzzle that comes with accounting for how a testimonial belief could be knowledge and yet go wrong in the ways Lackey has in (...) mind. In this paper, I argue that the deficiency is one of teamwork, and that Lackey's puzzle offers one a window into the respect in which testimony is a kind of team achievement. (shrink)

Appeals to “being on the right side of history” or accusations of being on the wrong side of history are increasingly common on social media, in the media proper, and in the rhetoric of politics. One might well wonder, though, what the value is of invoking history in this manner. Is declaring who is on what side of history merely dramatic shorthand for one's being right and one's opponents wrong? Or is there something more to it than that? In this (...) paper, I argue that an appeal to being on the right side of history is best construed as an invocation of higher-order evidence. I do not deny that there are purely rhetorical, non-evidential uses of the right and wrong side of history, but the phrase can be construed in a more substantive manner. I use work on virtual epistemic elections to model these appeals to history. Zeroing in on the kind of higher-order evidence invoked helps us clarify the criterion for better or worse, more or less convincing appeals to it. (shrink)

The Christian intellectual tradition consistently affirms that God is present in and continues to speak through Scripture. These functions of the Christian Scriptures have been underexamined in contemporary philosophy of religion and philosophical theology. Careful attention to the phenomenon of shared attention is instructive for providing an account of these matters, and the shared attention account developed here provides a useful conceptual framework within which to situate recent work on Scripture by scholars such as Kevin Vanhoozer, Nicholas Wolterstorff, and Michael (...) Rea. (shrink)

Rather than being in inherent conflict with religion or operating on planes that do not intersect, the cognitive science of religion (CSR) can be used to renovate a religious understanding of the world. CSR allows one to reshape the perspectives of Aquinas and Calvin on the natural knowledge of God. The Christian tradition affirms that all human beings have available to them some knowledge of God. This claim has empirical import and thus invites scientific investigation and clarification. A CSR-inspired lens (...) allows one’s theological reflections to move from paradigms that focus on the cognitive reach of a domain-general power of human thought to a paradigm focused on different ways of relating to another person. The case study of the natural knowledge of God presented here models a productive way of relating CSR and religious perspectives from within a faith tradition. (shrink)

There is a substantial literature in epistemology concerning whether knowledge can be transmitted. So-called generative cases of testimony seem to show that testimony cannot transmit knowledge. This article defends the thesis that knowledge transmission by testimony is possible. Once one thinks more carefully about the model of transmission we are employing, however, the stage is set for two surprising results. Supposed counter-examples to knowledge transmission feature transmission in the relevant sense, and, more surprisingly, it is possible to transmit understanding, even (...) when we are construing understanding as an internalist good. (shrink)

“Divine hiddenness”, as the phrase suggests, refers, most fundamentally, to the hiddenness of God, i.e., the alleged fact that God is hidden, absent, silent. In religious literature, there is a long history of expressions of annoyance, anxiety, and despair over divine hiddenness, so understood. For example, ancient Hebrew texts lament God’s failure to show up in experience or to show proper regard for God’s people or some particular person, and two Christian Gospels portray Jesus, in his cry of dereliction on (...) the cross, as experiencing abandonment by God, whom he regarded as “Abba, Father”, an experience shared by many mystics, saints, and ordinary folk of all theistic traditions, described at its worst as “the dark night of the soul”. Understood in this way, divine hiddenness poses an existential problem for those who have such experiences. -/- However, “divine hiddenness” refers to something else in recent philosophical literature, especially since the publication of J.L. Schellenberg’s landmark book, Divine Hiddenness and Human Reason (1993). In this context, it refers to alleged facts about the absence of belief of God, on the basis of which one might think there is no God. For example, Schellenberg argues that, since there are nonbelievers who are capable of a personal relationship with God and who do not resist it, there is no perfectly loving God, while Stephen Maitzen argues that naturalism better explains the “demographics” of nonbelief than theism and Jason Marsh argues that naturalism better explains “natural nonbelief” than theism. Understood in this way, divine hiddenness constitutes putative evidence for atheism. -/- Although some of the recent philosophical literature addresses the problem understood in the first way (e.g., DeWeese-Boyd 2016; Garcia 2002), this entry focuses on divine hiddenness understood in the second way. The first section discusses the relationships between nonbelief and another source of alleged evidence for atheism: evil. The second section states and defends the argument from nonresistant nonbelief. The third section sketches attempts to explain nonresistant nonbelief from a theistic perspective. The fourth section states other responses to the argument from nonresistant nonbelief. The fifth section discusses the argument from the demographics of nonbelief and the sixth section discusses the argument from natural nonbelief. (shrink)

In this paper, we use the biology of pain and Augustinian insights into the relationship between physical and spiritual death to give a defense of the Fall. If we think of pain as, biologically, a limiting system but one that interacts with advanced rationality in such a way as to create a new experience of one’s biological limits, then one can use Augustine’s treatment of our experience of physical death as both a consequence and a symbolic check on our moral (...) and spiritual condition to give an account of the Fall that is consistent with evolutionary theory. (shrink)

Alston's perceptual account of mystical experience fails to show how it is that the sort of predicates that are used to describe God in these experiences could be derived from perception, even though the ascription of matched predicates in the natural order are not derived in the manner Alston has in mind. In contrast, if one looks to research on shared attention between individuals as mediated by mirror neurons, then one can give a perceptual account of mystical experience which draws (...) a tighter connection between what is reported in mystical reports and the most similar reports in the natural order. (shrink)

Models of purgatory tend to come paired with an operative conception of what perfection consists in. In the recent philosophical literature, two models, the satisfaction model and the sanctification model, have been pitted against one another. The former focuses on innocence before the law and makes purgatory out to be a place where a debt of punishment is paid. The latter focuses on moral character and describes purgatory in terms of character formation. If perfection consists in a certain way of (...) being related to God, however, then there is a third model that merits our attention that focuses on relational dynamics. (shrink)

Since their discovery, mirror neurons have played a critical role in the interdisciplinary debate over how we come to understand other people, a topic often labelled 'mind-reading'. The philosopher Alvin Goldman argues that mirror neurons provide critical evidence that we come to understand others by simulating them. In this paper, I demonstrate that mirror neurons should be thought of as facilitating the perception of persons but should not be thought of as simulators. Our basic understanding of others does not come (...) from thinking our way into their shoes but rather through seeing into their minds through their pattern behaviour. (shrink)

Background:The ability to save the life of an extremely premature baby has increased substantially over the last decade. This survival, however, can be associated with unfavourable outcomes for both baby and family. Questions are now being asked about quality of life for survivors of extreme prematurity. Quality of life is rightly deemed to be an important consideration in high technology neonatal care; yet, it is notoriously difficult to determine or predict. How does one define and operationalise what is considered to (...) be in the best interest of a surviving extremely premature baby, especially when the full extent of the outcomes might not be known for several years?Research question:The research investigates the caregiving dilemmas often faced by neonatal nurses when caring for extremely premature babies. This article explores the issues arising for neonatal nurses when they considered the philosophical and ethical questions about quality of life in babies ≤24 weeks gestation.Participants:Data were collected via a questionnaire to Australian neonatal nurses and semi-structured interviews with 24 neonatal nurses in New South Wales, Australia.Ethical considerations:Ethical processes and procedures have been adhered to by the researchers.Findings:A qualitative approach was used to analyse the data. The theme ‘difficult choices’ was generated which comprised three sub-themes: ‘damaged through survival’, ‘the importance of the brain’ and ‘families are important’. The results show that neonatal nurses believed that quality of life was an important consideration; yet they experienced significant inner conflict and uncertainty when asked to define or suggest specific elements of quality of life, or to suggest how it might be determined. It was even more difficult for the nurses to say when an extremely premature baby’s life possessed quality. Their previous clinical and personal experiences led the nurses to believe that the quality of the family’s life was important, and possibly more so than the quality of life of the surviving baby. This finding contrasts markedly with much of the existing literature in this field.Conclusion:Quality of life for extremely premature babies was an important consideration for neonatal nurses; however, they experienced difficulty deciding how to operationalise such considerations in their everyday clinical practice. (shrink)

Modern urban life is increasingly characterized by specialized erotic worlds designed for sexual partnership and sexual sociality. In this article, I build on sociological theory developed in areas other than the sociology of sexuality to formulate a framework uniquely suited to the analysis of such modern erotic worlds--the sexual fields framework. Coupling Goffman's social psychological focus on situational negotiation with a Bourdieusian model of routine practice, the sexual fields framework highlights the relationship of interactional work to fields of objective relations (...) wherein historically specific erotic schemas acquire a structural manifestation that erotic players must navigate. In so doing, the sexual fields approach advances a set of sensitizing concepts for identifying the structures of collective sexual life, and raises a set of new lines of sociological inquiry, including the relationship of sexual fields to both psychoanalytic and macro-level structures and processes. (shrink)

Relational reasoning is a complex form of human cognition involving the evaluation of relations between mental representations of information. Prior studies have modified stimulus properties of relational reasoning problems and examined differences in difficulty between different problem types. While subsets of these stimulus properties have been addressed in separate studies, there has not been a comprehensive study, to our knowledge, which investigates all of these properties in the same set of stimuli. This investigative gap has resulted in different findings across (...) studies which vary in task design, making it challenging to determine what stimulus properties make relational reasoning—and the putative formation of mental models underlying reasoning—difficult. In this article, we present the Multidimensional Relational Reasoning Task, a task which systematically varied an array of stimulus properties within a single set of relational reasoning problems. Using a mixed-effects framework, we demonstrate that reasoning problems containing a greater number of the premises as well as multidimensional relations led to greater task difficulty. The MRRT has been made publicly available for use in future research, along with normative data regarding the relative difficulty of each problem. (shrink)

When trying to find the place of humility amongst the virtues, there is a temptation to assimilate humility into a kind of noblesse oblige as if it were a way of being strong and capable with grace. If one attends to the experience of persons one might describe as humbled by their life experiences, then a very different perspective is afforded. In particular, if one examines the way in which certain disabled persons turn experiences of dependency or limitation in productive (...) directions, one is clued into the way in which humility involves not only a realistic appraisal of one’s capabilities or an aversion to ostentatious display, but also a set of values that reflects the value of relationship and interpersonal presence. (shrink)

This collection of new essays is a groundbreaking examination of divine hiddenness from the perspectives of different faiths.

The relationship between understanding other natural minds, often labeled ‘mindreading,’ and putative understanding of the supernatural is a critical one for the dialogue centering on the cognitive science of religion . A basic tenet of much of CSR is that cognitive mechanisms that typically operate in the ‘natural’ domain are co-opted so as to generate representations of the extra-natural. The most important mechanisms invoked are, arguably, the ones that detect agency, represent actions, predicate beliefs and desires of others, and track (...) social hierarchies, coalitions, and exchanges. In this essay, I show that where one lands on the interdisciplinary debate over the nature of mindreading has a significant impact on parts of CSR that invoke social cognition. I focus my essay on the case of CSR explanations of religious experiences in terms of a hyperactive agency detective device. (shrink)

Improved life sustaining technology in the neonatal intensive care unit (NICU) has resulted in an increased probability of survival in extremely premature babies. Miracle baby stories in the popular press are a regular occurrence and these reports are often the first source from which the general public learn about extremely premature babies. The research from which this paper is drawn sought to explore the care‐giving and ethical dilemmas of neonatal nurses when caring for extremely premature babies 24 weeks gestation and (...) less. This current paper aims to outline the views of neonatal nurses on miracle baby stories in the media. Data were collected via a questionnaire to 760 Australian neonatal nurses with 414 returned, representing a response rate of 54.4%. Narrative was collected from semi‐structured interviews with 24 experienced neonatal nurses in NSW, Australia. A qualitative approach utilising thematic analysis was utilised to analyse the data. The theme the myth of the miracle baby is seen as generating myths and unrealistic expectations on the part of vulnerable families and the public. Neonatal nurses, as the primary caregivers for tiny babies and their families, viewed popular media publications with suspicion, believing published reports to be incomplete, inaccurate and biased towards the positive. (shrink)

In her 2013 Aquinas lecture and a previous article, Linda Zagzebski argues for a new divine trait, that of omnisubjectivity. In brief, omnisubjectivity is God’s ability to know what it is like for each of God’s creatures to be themselves. This knowledge is not merely propositional but ascribes to God knowledge of the sort that one typically associates with a first-person perspective on the self. Zagzebski’s considered opinion about what grounds omnisubjectivity appears to be that it is grounded in simulations (...) of creaturely experiences that God imagines. My answer is that God experiences your experiences in experiencing you. Getting clearer on the basis of omnisubjectivity provides some novel results for thinking about what it would mean on the Christian story for Christ to become incarnate and in particular, for how it could be that an incarnate deity could learn something new even if that deity is omnisubjective. (shrink)

This collection of new essays written by an international team of scholars is a groundbreaking examination of the problem of divine hiddenness, one of the most dynamic areas in current philosophy of religion. Together, the essays constitute a wide-ranging dialogue on the problem. They balance atheistic and theistic standpoints, and they bring to bear not only on the standard philosophical perspectives but also on insights from Jewish, Muslim, and Eastern Orthodox traditions. The apophatic and the mystical are well-represented too. As (...) a result, the volume throws fresh light on this familiar but important topic in the philosophy of religion. In the process, the volume incorporates contemporary work in epistemology, philosophy of mind and philosophy of language. For all these reasons, this book will be of great interest to researchers and advanced students in philosophy of religion and theology. (shrink)

The aim of this article is to draw attention to the breadth and importance of Mumford's philosophical outlook by exploring his critical appropriation of the theories of Marx and Jung which he employed to create a penetrating, visionary collection of works that offer us a powerful and timely insight into the ills besetting our current technological civilization. Mumford partially accepted Marx's matter–psyche dynamic but expanded it to include architecture, technology and urban planning. He surpassed the one-way process of Marxist historical-economic (...) teleology to form a conception of historical process based upon a dialectic interaction between mind and material conditions. He constructed a Jungian model of mind and explored its formative effect on material conditions. At the same time he criticized Jung's failure to engage with the external world, namely with those material conditions in urgent need of transformation. Like Jung he was concerned by the exclusion of religion from the modern scientific idolum, the dominant ideological presence, yet unlike Jung he extended his analysis further, considering not only the effect of religion on the individual but also its effect on the community. His theory of the dialectic interaction of material conditions and psyche is partly drawn from these two thinkers but transcends both by refusing to commit wholly to either. His incorporation, modification and rejection of elements of both Marx and Jung contributed more significantly than has so far been noted to his own critique of the present civilization and vision for the future. This vision involved a deeper awareness of the human personality, liberation from automatism and increased sensitivity to others and the natural world. This, according to the Mumfordian project, would be inexorably followed by a gradual withdrawal from the consumerism of the current technological civilization, the construction of a more personal and organic ideology and the subsequent regeneration of material conditions to nurture human nature. I therefore argue that it is essential to our understanding of Lewis Mumford that we witness his critical engagement with Marx and Jung and see the ways in which they inform and inspire this project. (shrink)

Thinking about the representational qualities of maps and models allows one to offer a new perspective on the nature of mindreading. The recent critiques of our dominant paradigms for mindreading, theory theory and simulation theory by enactivists such as Daniel Hutto reveal a flaw in the standard options for thinking about how we think about others. Views that rely on theorizing or simulation to account for the way in which we understand others often appear to over-intellectualize social interaction. In contrast, (...) enactivists champion embodied, non-representational forms of engagement with others. I claim that one can improve on the representational views of social cognition by moving away from talk of the mental manipulation of propositions in favor of the construction of maps and models of others. Furthermore, I claim that the current state of social neurobiology lends itself towards such a view. (shrink)

Analyses of the theological virtue of hope tend to focus on its interior dispositional structure, shifting attention away from the social dimensions crucial to its formation and exercise. We argue that one can better appreciate the place of hope in Christian thought by attending to communal features that have been peripheral to or excluded from traditional analyses. To this end, we employ resources from the literature on the extended mind and group agency to develop an account of the theological virtue (...) of hope as a socially extended virtue—that is, a virtue scaffolded by and enacted within a community whose practices are ordered toward a shared conception of human flourishing. (shrink)

This paper explores relationships between environment and education after the Covid-19 pandemic through the lens of philosophy of education in a new key developed by Michael Peters and the Philosophy of Education Society of Australasia. The paper is collectively written by 15 authors who responded to the question: Who remembers Greta Thunberg? Their answers are classified into four main themes and corresponding sections. The first section, ‘As we bake the earth, let's try and bake it from scratch’, gathers wider philosophical (...) considerations about the intersection between environment, education, and the pandemic. The second section, ‘Bump in the road or a catalyst for structural change?’, looks more closely into issues pertaining to education. The third section, ‘If you choose to fail us, we will never forgive you’, focuses to Greta Thunberg’s messages and their responses. The last section, ‘Towards a new normal’, explores future scenarios and develops recommendations for critical emancipatory action. The concluding part brings these insights together, showing that resulting synergy between the answers offers much more then the sum of articles’ parts. With its ethos of collectivity, interconnectedness, and solidarity, philosophy of education in a new key is a crucial tool for development of post-pandemic education. (shrink)

In the sociology of sexuality, sexual conduct has received extensive theoretical attention, while sexual desire has been left either unattended, or, analyzed through a scripting model ill-suited to the task. In this article, I seek to address two related aspects of the problem of desire for sociology—what might roughly be referred to as a micro-level and a macro-level conceptual hurdle, respectively. At the micro-level, the sociology of sexuality continues to reject or more commonly gloss the role of psychodynamic processes and (...) structures in favor of an insulated analysis of interactions and institutions. At the macro-level, the sociology of sexuality has yet to provide an analysis of the structural antecedents of sexual ideation. Scripting theory, grounded in a social learning framework, cannot provide a proper conceptual resolution to these problems but, rather, reproduces them. By contrast, I argue that an effective sociological treatment of desire must incorporate a more penetrating conception of the somatization of social relations found in Bourdieu’s notion of ‘embodiment’ and his corresponding analysis of habitus. In this vein, I develop the sensitizing concepts erotic habitus and erotic work, and apply these to a cross-section of feminist and sociological literatures on desire. I argue that a framework grounded in embodiment, but complimented by scripting theory, provides a promising lead in the direction of an effective sociology of desire. (shrink)

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This book is a guide for understanding climate change. The guide takes an interdisciplinary approach because climate change is simultaneously a matter of science, engineering, economics, politics, culture, ethics, and more. The guide thus follows the contours of climate change as it appears in the world—as a tangle of problems. It builds climate literacy as a form of problem-posing by offering a set of tools for understanding how problems get framed, debated, and resolved. Through developing climate literacy, students gain the (...) ability to think critically about how facts are constructed and mobilized in the pursuit of values. Part One (Big Picture and Fundamentals) provides basic definitions and broad orientation by situating climate change within larger contexts like the Anthropocene, international climate diplomacy, sustainable development, and “green growth.” Part Two (Climate Sciences) offers tools for understanding climate science, its historical development, and its place in society by asking: who knows, what do we know, and how do we know it? Part Three (Politics, Ethics, and Policy) shows how to analyze debates about climate change policies from mitigation to rewilding. (shrink)