Filosofen, zoals Derrida, Lacan en Wittgenstein, hebben ons wereldbeeld ingrijpend beïnvloed, ondanks (of misschien dankzij) de tegenstrijdigheden, inconsistenties en vage ideeën die de postmodernistische filosofie karakteriseren. Het idee echter dat ieder individu een eigen belang en (dus) een eigen waarheid heeft is gemeengoed. ‘De waarheid’ en ‘het algemene belang’ bestaan niet. Het samenstel van alle individuele belangen en subjectieve waarheden komt in evenwicht in een ‘vrije markt’.
Biodiversity, including entire habitats and ecosystems, is recognized to be of great social and economic value. Conserving biodiversity has therefore become a task of international NGO’s as well as grass-roots organisations. The ‘classical’ model of conservation has been characterised by creation of designated nature areas to allow biodiversity to recover from the effects of human activities. Typically, such areas prohibit entry other than through commercial ecotourism or necessary monitoring activities, but also often involve commodification nature. This classical conservation model has been criticized for limiting valuation of nature to its commercial worth and for being insensitive to local communities. Simultaneously, ‘new conservation’ approaches have emerged. Propagating openness of conservation approaches, ‘new conservation’ has counteracted the calls for strict measures of biodiversity protection as the only means of protecting biodiversity. In turn, the ’new conservation’ was criticised for being inadequate in protecting those species that are not instrumental for human welfare. The aim of this article is to inquire whether sustainable future for non-humans can be achieved based on commodification of nature and/or upon open approaches to conservation. It is argued that while economic development does not necessarily lead to greater environmental protection, strict regulation combined with economic interests can be effective. Thus, economic approaches by mainstream conservation institutions cannot be easily dismissed. However, ‘new conservation’ can also be useful in opening up alternatives, such as care-based and spiritual approaches to valuation of nature. Complementary to market-based approaches to conservation, alternative ontologies of the human development as empathic beings embedded in intimate ethical relations with non-humans are proposed. https://www.linkedin.com/in/helenkopnina/
The learning innovation we report in this article is an international rapid-prototyping event (48 hours) in which teams of international BSc and MSc students from two universities (Western Europe and South-East Africa, respectively) jointly designed and developed a prototype for a local small-business owner in a developing economy. The learning innovation has its origin in the simple observation that the majority of the current theories, cases, and learning activities that characterize entrepreneurship education have their origin in western-oriented epistemologies and ontologies. The goal of this entrepreneurial learning activity was to develop students’ entrepreneurial competencies through interaction and cross-boundary entrepreneurial problem-solving between university students from western and non-western origin. The results underpin that it is very worthwhile for higher education teachers—who look for new, cost-effective “wide” entrepreneurship education programs—to adopt such events. The results show that the program not only contributes to short-term impact (e.g., joy of learning and collaborating, confidence in the own expertise, and seeing where to contribute) but also enables longer term impact (e.g., moving from intention to an actual start-up). Moreover, the activity produces actual solutions that, in this case the cheese maker can implement, can help the business to grow and survive.
