In the 1990s, Dutch nature policy adopted a new policy concept, ‘nature development’, whereas, until then, ‘nature preservation’ had largely dominated both the discourses and practices of nature policy-making. Nature development can be regarded as the Dutch counterpart of concepts such as ecological restoration, emerging simultaneously in other national nature policies. This paper argues that the rise of the nature development concept in the Netherlands is mainly due to the entrepreneurial (...) strategies of a relatively small group of individuals. To study the impact of the latter’s entrepreneurial strategies on the adoption and implementation of the new concept, we first made a content analysis of nature-policy documents issued between 1977, when the concept of nature development was coined for the first time, and 2012. Next, we analysed newspaper articles covering the debate on Dutch nature policy. Third, we conducted semi-structured interviews with the key individuals involved. This article deliberately takes an agency perspective, emphasising the complementary roles that policy entrepreneurs played in the different phases of the policy change process, with concept developers, early adopters and translators, and early implementers. Their success is to be attributed to a smart combination of discursive and network strategies. (shrink)

ABSTRACT One of the overarching problems of the world today is that too many people see themselves as dominating other groups of people, and dominating nature. That is a root problem. And thus part of a core solution builds from Kohlberg’s commitment to a universal moral orientation, though extended to include not only all people but the more-than-human world: animals, trees, plants, species, ecosystems, and the land itself. In this article, I make a case for this form of ethical (...) extensionism, and then present psychological evidence for it in both children and adults, including studies with inner-city Black youth and their parents. Then I build on Piaget’s, Kohlberg’s, and Turiel’s emphasis that interaction with the physical and social world is a critical mechanism for development. My corollary is this: that to reverse the incredibly fast human-caused destruction of nature—the wellsprings of human existence—we need to deepen and extend people’s interactions with nature, and with its relatively wild forms, even in urban environments. Toward this end, I discuss my current body of research and framework for urban design based on what are referred to as interaction patterns. (shrink)

This book shows how political argument in terms of rights and natural rights began in medieval Europe, and how the theory of natural rights was developed in the seventeenth century after a period of neglect in the Renaissance. Dr Tuck provides a new understanding of the importance of Jean Gerson in the formation of the theories, and of Hugo Grotius in their development; he also restores the Englishman John Selden's ideas to the prominence they once enjoyed, and shows how (...) Thomas Hobbes's political theory can best be understood against this background. In general, the book enables us to understand more fully the characteristics of the natural rights theories available to the men of the Enlightenment, and thereby to appreciate the complexity and equivocal nature of modern right theories. (shrink)

While philosophers tend to consider a single type of causal history, biologists distinguish between two kinds of causal history: evolutionary history and developmental history. This essay studies the peculiarity of development as a criterion for the individuation of biological traits and its relation to form, function, and evolution. By focusing on examples involving serial homologies and genetic reprogramming, we argue that morphology (form) and function, even when supplemented with evolutionary history, are sometimes insufficient to individuate traits. Developmental mechanisms bring (...) in a novel aspect to the business of classification—identity of process-type—according to which entities are type-identical across individuals and natural kinds in virtue of the fact that they form and develop through similar processes. These considerations bear important metaphysical implications and have potential applications in several areas of philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Nature (Ziran 自然) of Technological and Economic Development in Early DaoismYumi Suzuki (bio)I. IntroductionEric Nelson's Daoism and Environmental Philosophy: Nourishing Life provides comprehensive guidance on how early and later Daoist thought could offer both ideological and practical solutions to contemporary environmental issues. Nelson does not simple-mindedly claim that Daoists are environmentalists or that Daoism is comparable with modern environmental thought. His monograph has a more sophisticated, (...) and also more ambitious and consequently philosophically provocative, goal: to evolutionally develop old Daoist thought to directly address contemporary philosophical discourses on the environment.1I have summarized elsewhere what I find to be the most significant and meaningful contributions this book has made.2 I think its goal has successfully been achieved in various ways: Nelson gives careful and accurate interpretations to each passage from the original texts.3 What he calls "the new Daoism" deployed on the basis of these interpretations is reasonable and uncontroversial. The monograph overall offers an exemplary model of how wisdom acquired through studying the history of philosophy can be adapted to cogitating on newly emerging philosophical questions, despite differences in the intellectual contexts that we are required to warily distinguish. Moreover, by focusing on the Daoist tradition in East Asia, it well demonstrates how other systems of philosophical thought can be usefully employed to critically reflect on fundamental assumptions that an existing system is already committed to and that could be the very cause of relevant philosophical and pragmatic problems.While I mostly agree with his arguments in chapters 1–4 and 6, the only part I found unsatisfactory is chapter 5, "Early Daoist Biopolitics and a New [End Page 771] Daoist Political Ecology" (pp. 100–118). The present review aims to elaborate reasons for my resistance to Nelson's all-out endorsement of what he regards as the sociopolitical implications of Daoism. When it comes to politics, it appears to me, early Daoist texts such as the Daodejing and the Zhuangzi express often disappointingly ambiguous and agnostic attitudes toward what can be done with respect to their doctrinal opponents and outsiders. My suggestion is that if we examine the explorations of their contenders, that is, mainly Confucians and Legalists, concerning political and technological devices, they may present an altogether less biased and more balanced range of solutions to a question Nelson raises regarding an environmental challenge associated with a competitive globalized economy and rapidly developing technologies in our modern age.II. A Challenge to the Current Environmental MovementChapter 5 begins with the following statement:Appeals to encountering the myriad things in their environmental contexts and relations are necessary for an ecological transformation of existing cultures and societies. Yet an environmental ethos and culture of nature is not sufficient given how systematically reproduced social-economic processes in advanced capitalist societies meditate, entangle, and obstruct the transformative potential of such encounters. To this extent, an adequate environmental philosophy must concurrently be social-political philosophy that can offer an environmentally oriented critique of existing social structures and institutions that directly and indirectly harm creatures and degrade ecosystems in myriad ways such that transformations must transpire in economic and societal structures as well as at the level of individual cultivation and reflections.(p. 100)Nelson maintains that even though it is cardinal to transform the ways in which the myriad things encounter and mutually correspond with each other, as well as alter their own existential state, by cultivating an environmental ethos and culture of nature in each individual and society, one of the most serious challenges for such transformations could originate with already existing capitalist, materialist, and consumerist social structures and institutions widely prevailing and deeply embedded in the highly complex economic and political systems of our age.This, I think, captures the core problem of modern environmentalism. An individual, a group of people such as nonprofit or nongovernmental organizations, or a single city or country might be convinced by the Daoist "biospiritual" mode of life. Nevertheless, it appears to be far more difficult in practice to have certain countries or multinational mega-firms abandon their steadfast, primary commitment to national, industrial, commercial, or corporate missions to pursue their own benefits that deprioritize or... (shrink)

During the past few decades, a radical shift has occurred in how philosophers conceive of the relation between science and philosophy. A great number of analytic philosophers have adopted what is commonly called a ‘naturalistic’ approach, arguing that their inquiries ought to be in some sense continuous with science. Where early analytic philosophers often relied on a sharp distinction between science and philosophy—the former an empirical discipline concerned with fact, the latter an a priori discipline concerned with meaning—philosophers today largely (...) follow Willard Van Orman Quine (1908-2000) in his seminal rejection of this distinction. -/- This book offers a comprehensive study of Quine’s naturalism. Building on Quine’s published corpus as well as thousands of unpublished letters, notes, lectures, papers, proposals, and annotations from the Quine archives, this book aims to reconstruct both the nature (chapters 2-4) and the development (chapter 5-7) of his naturalism. As such, this book aims to contribute to the rapidly developing historiography of analytic philosophy, and to provide a better, historically informed, understanding of what is philosophically at stake in the contemporary naturalistic turn. (shrink)

This article surveys the recently established field of enquiry called 'development ethics' - that is, ethical enquiry into the normative basis of socio-economic development. This covers two levels of enquiry. First, it involves enquiry into the nature of human well-being and the social norms within which the conditions of well-being should be promoted, and includes consideration of both the means and the ends of development. Second, it involves the ethical basis of the wider global framework within (...) which the development of countries takes place. This covers both the normative basis of international relations and the global relations between individuals in different parts of the world as expressed in the idea of global responsibility. (shrink)

Examines how new classical natural law theory might respond to the question what kind of personal giving in support of international development efforts might be morally obligatory. Examines a range of examples offered by natural law thinkers.

Cognitive developmental evidence is sometimes conscripted to support ''naturalized epistemology'' arguments to the effect that a general epistemic stance leads children to build theory-like accounts of underlying properties of kinds. A review of the evidence suggests that what prompts conceptual acquisition is not a general epistemic stance but a series of category-specific intuitive principles that constitute an evolved ''natural metaphysics''. This consists in a system of categories and category-specific inferential processes founded on definite biases in prototype formation. Evidence for this (...) system provides a better understanding of the limited ''plasticity'' of ontological commitments as well as a computationally plausible account of their initial state, avoiding ambiguities about innateness. This may provide a starting point for a ''naturalized epistemology'' that takes into account evolved properties of human conceptual structures. (shrink)

Though “dwelling” is more commonly associated with Heidegger’s philosophy than with that of Merleau-Ponty, “being-at-home” is in fact integral to Merleau-Ponty’s thinking. I consider the notion of home as it relates to Merleau-Ponty’s more familiar notions of the “lived body” and the “level,” and, in particular, I consider how the unique intertwining of activity and passivity that characterizes our being-at-home is essential to our nature as free beings. I argue that while being-at-home is essentially an experience of passivity—i.e., one (...) that rests in the background of our experience and provides a support and structure for our life that goes largely unnoticed and that is significantly beyond our “conscious” control—being-at-home is also a way of being to which we attain . This analysis of home reveals important psychological insights into the nature of our freedom as well as into the nature of the development of our adult ways of coping and behaving. (shrink)

Contributing to the naturalistic virtue ethics tradition, Natural Citizens applies recent work in the life sciences to develop a form of ethical naturalism that aspires to be non-reductive yet empirically responsible.

ABSTRACT In the Roman Catholic tradition the nature of the ordinary/extraordinary means distinction is best understood in light of its historical development. The moralist tradition that reared and nurtured this distinction implicitly developed a set of general criteria to distinguish the extraordinary from the ordinary. These criteria, conjoined with the context within which they were understood, can play an important role in refereeing the contemporary debate over the agressiveness of medical treatment and the extent of one's moral obligation.

Cognitive developmental evidence is sometimes conscripted to support ''naturalized epistemology'' arguments to the effect that a general epistemic stance leads children to build theory-like accounts of underlying properties of kinds. A review of the evidence suggests that what prompts conceptual acquisition is not a general epistemic stance but a series of category-specific intuitive principles that constitute an evolved ''natural metaphysics''. This consists in a system of categories and category-specific inferential processes founded on definite biases in prototype formation. Evidence for this (...) system provides a better understanding of the limited ''plasticity'' of ontological commitments as well as a computationally plausible account of their initial state, avoiding ambiguities about innateness. This may provide a starting point for a ''naturalized epistemology'' that takes into account evolved properties of human conceptual structures. (shrink)

A trait is robust to a genetic or environmental variable if its variation is weakly correlated with variation in that variable. The source of robustness lies in the fact that the developmental processes that give rise to complex traits are nonlinear. A consequence of this nonlinearity is that not all genes are equally correlated with the trait whose ontogeny they control. Here we explore how developmental mechanisms determine and alter the correlation structure between genes and the traits that they control. (...) A formula is developed by which the correlation of a gene or environmental variable with a trait can be calculated if the mechanism that gives rise to the trait is known. The nature of robustness and the ways in which robustness can evolve are discussed in the context of the problems that arise in the analysis of inherently nonlinear systems. BioEssays 24:553–563, 2002. © 2002 Wiley Periodicals, Inc. (shrink)

In the last 70 years there has been an explosion of philosophical and theological work on the nature of virtue and the process of virtue formation. Yet philosophers and theologians have paid little attention to the phenomenon of temptation and its role in developing virtue. Indeed, little analytic work has been done on the nature of temptation. This study aims to fill this gap in moral philosophy and theology by offering an analytic moral conception of temptation and explicating (...) its connection to the development of virtue. This project deploys a new iteration of an older methodology of integrating philosophy and theology that may now appropriately be called “analytic moral theology.” In discerning the nature of temptation and its role in virtue formation, theological sources provide foundational guidance. Analytic moral philosophy provides illumination, coherence, and conceptual robustness to the theological foundation. The argument developed follows in the footsteps of John Hick’s soul-making theodicy by contending that the development of virtue requires a world that permits of experiences of temptation. This conclusion is substantiated by a close moral analysis of the nature of temptation that builds on key works done in philosophical moral psychology, philosophy of action, and philosophical theology. The emerging conceptualization of temptation is then compared and contrasted with the closely related moral phenomenon of akrasia and weakness of will, and finally interfaced with a neo- Aristotelian conception of virtue development. In the end, Thomas Aquinas’s understanding of infused virtue is employed as a theological test of the thesis and conditions the scope of the thesis. In light of this constructive analysis of the nature of temptation and its argument for temptation’s role in acquiring moral virtue, this project makes a contribution to philosophical Christian ethics. (shrink)

Recent work on the resource curse argues that the effect of resource wealth on development outcomes is a conditional one: resource dependent countries with low quality institutions are vulnerable to a resource curse, while resource dependent countries with high quality institutions are not. But extant models neglect the ways in which the inflow of resource revenue impacts the institutional environment itself. In this paper, I present a formal model to show that where domestic institutions do not limit state leaders' (...) discretion over policy prior to becoming fiscally reliant on resources, those leaders have little incentive in the wake of resource windfalls to establish institutional mechanisms that limit their discretion. Importantly, this shows that simple calls for domestic institutional reform are unlikely to be effective. Among other things, future prescriptions to mitigate the resource curse must focus on decreasing rulers' fiscal reliance on resources. (shrink)

This book examines the foundations of morality and criticizes various philosophical justifications that have been offered for basic moral principles or values throughout the years. This book introduces and defends what is designed to be a sure justification for a natural morality and its basic moral principles.

[Vol. 1.] Text volume -- [Vol. 2.] Illustrated volume.

Experimental natural philosophy was a mid-seventeenth-century development in which physical enquiry proceeded by connecting phenomena in an experimentally guided fashion, as opposed to attempting to account for them in terms of some underlying micro-corpuscular structure. The approach proved fruitful in two areas: Boyle’s experiments on the air pump and Newton’s experiments on the prism. This chapter argues that Lockean empiricism, which was subsequently taken to embody the principles behind Newtonianism, was an outcome of these developments and that it was (...) worked into an epistemological doctrine only when Locke encountered Malebranche’s vindication of the sole legitimacy of micro-corpuscularian explanation. The chapter reveals a form of empiricism—empiricism as a successor to, and refinement of, seventeenth-century experimental natural philosophy—which is intimately tied up with natural-philosophical practice, and is quite distinct from the speculative epistemology to which it is reduced in the rationalism and empiricism debates. (shrink)