A tangible proof of the meaning and scope of human flourishing that can change not only organizations but also entire societies, is given by Robert Schuman, the French Minister of Foreign Affairs who launched the Schuman Declaration (1950) that gave birth to the EU. His leitmotiv was to be a faithful instrument in the hands of God in whichever circumstances. A strong personal relationship with God characterized his entire personal and professional life and implied the heroic practice of virtues. He strove for peace on the continent and therefore for reconciliation between France and Germany - countries that had been archenemies since the Treaty of Verdun (843). He previewed a peace project on coal and steel, former instruments of war. Schuman pursued a policy of reconciliation from the moment he became a member of the French Parliament (1919) and even during his captivity during the Second World War. His coherence of life was acknowledged by friend and foe and recognized also professionally. His profound Catholic faith brought human flourishing that changed not only French-German relationships, not only Europe, but the entire world. Schuman’s Europe would strive towards political unification through economic cooperation – as a means! – at the service of man and his transcendence so that man could flourish. These days man seems to be an instrument of the economy and politics instead of the other way round. A good moment to revive the person and thoughts of the Father of Europe.
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The recent shift towards the interdisciplinary study of the human-environment relationship is largely driven by environmental justice debates. This article will distinguish four types of environmental justice and link them to questions of neoliberalism and altruism. First, environmental justice seeks to redress inequitable distribution of environmental burdens to vulnerable groups and economically disadvantaged populations. Second, environmental justice highlights the developed and developing countries’ unequal exposure to environmental risks and benefits. Third, temporal environmental justice refers to the issues associated with intergenerational justice or concern for future generations of humans. In all three cases, environmental justice entails equitable distribution of burdens and benefits to different nations or social groups. By contrast, ecological justice involves biospheric egalitarianism or justice between species. This article will focus on ecological justice since the rights of non-human species lags behind social justice debates and discuss the implications of including biospheric egalitarianism in environmental justice debates. https://doi.org/10.1186/2194-6434-1-8 https://www.linkedin.com/in/helenkopnina/
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Although the attention for neurodiversity in human resource management (HRM) is growing, neurodivergent individuals are still primarily supported from a deficit-oriented paradigm, which points towards individuals' deviation from neurotypical norms. Following the HRM process model, our study explored to what extent a strengths-based HRM approach to the identification, use, and development of strengths of neurodivergent groups is intended, implemented, and perceived in organizations. Thirty participants were interviewed, including HRM professionals (n=15), supervisors of neurodivergent employees (n=4), and neurodivergent employees (n=11). Our findings show that there is significant potential in embracing the strengths-based approach to promote neurodiversity-inclusion, for instance with the use of job crafting practices or (awareness) training to promote strengths use. Still, the acknowledgement of neurodivergent individuals' strengths in the workplace depends on the integration of the strengths-based approach into a supportive framework of HR practices related to strengths identification, use, and development. Here, particular attention should be dedicated to strengths development for neurodivergent employees (e.g., optimally balancing strengths use). By adopting the strengths-based HRM approach to neurodiversity as a means of challenging the ableist norms of organizations, we add to the HRM literature by contributing to the discussion on how both research and organizations can optimally support an increasingly diverse workforce by focusing on individual strengths
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There is mounting evidence that efforts to mitigate the adverse effects of human activity on climate and biodiversity have so far been unsuccessful. Explanations for this failure point to a number of factors discussed in this article. While acknowledging cognitive dissonance as a significant contributing factor to continuing unsustainable practices, this article seeks to explore hegemonic rationality of industrial expansion and economic growth and resulting politics of denial. These politics promote the economic rationale for exploitation of the environment, with pursuit of material wealth seen as the most rational goal. Framed this way, this rationality is presented by political and corporate decision-makers as common sense and continuous environmentally destructive behavior is justified under the guise of consumer choices, hampering meaningful action for sustainable change. This article underlines forms of alternative rationality, namely, non-utilitarian and non-hierarchical worldview of environmental and human flourishing, that can advance sustainability. LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Indigenous rights’ relationship to ecological justice in Amazonia has not been explicitly explored in the literature. As social scientists rarely talk about violence against non-humans, this case study of conservation in Amazonia will explore this new area of concern. Ethical inquiries in conservation also engage with the manifold ways through which human and nonhuman lives are entangled and emplaced within wider ecological relationships, converging in the notion of environmental justice, which often fails to account for overt violence or exploitation of non-humans. Reflecting on this omission, this chapter discusses the applicability of engaged social science and conservation to habitat destruction in Amazonia, and broader contexts involving violence against non-humans. The questions addressed in this chapter are: is the idea of ecological justice sufficiently supported in conservation debate, and more practical Amazonian contexts? Can advocacy of inherent rights be applied to the case of non-humans? Can indigenous communities still be considered 'traditional' considering population growth and increased consumptive practices? Concluding that the existing forms of justice are inadequate in dealing with the massive scale of non-human abuse, this chapter provides directions for conservation that engage with deep ecology and ecological justice in the Amazonian context. doi: 10.1007/978-3-030-29153-2 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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What is leisure? How does leisure relate to leading a good life? This critical and intelligent study interrogates the basic principles of leisure and demonstrates the continuing relevance of these questions for our society today. It not only explores the traditional philosophical concepts at the heart of leisure studies, but also pursues new possibilities for reconceptualising leisure that have emerged from recent developments in society, technology and the broader discipline of philosophy itself. Approaching leisure from a philosophically inquisitive perspective, the book argues that leisure revolves around the pursuit of happiness, human flourishing and well-being, making it both a state of mind and a state of being. Its exploration of the meaning of leisure addresses key issues such as identity, ethics, spirituality, human experience, freedom, technology, embodiment, well-being, the fundamental properties of leisure and the challenge of offering a meaningful definition. Revitalising the subject of leisure studies with its originality, Philosophy of Leisure: Foundations of the Good Life is fascinating reading for all students and scholars of leisure studies, philosophy, sociology, psychology and ethics.
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This chapter examines some of the challenges of unlearning anthropocentrism - i.e. the deep-seated cultural, psychological and enacted prejudices of human specialness - in nature-based early childhood education programs. We begin with a critical exploration of recent trends in environmental philosophy and the conservation sciences that seek to move beyond the so-called archaic notions of “wilderness” and “nature” towards more managerial models of human dominion over planetary “ecosystem services.” We suggest the trouble with these discursive moves is that they shirk from the courageous conversations required from environmental education in a time of ecological emergency. We conclude by drawing on research at nature-based schools in the Netherlands and Canada to illustrate the tenacity of anthropocentric “common-sense” and suggest the beginnings of pedagogy of childhoodnatures guided by notions of rewilding and ecological humility. https://doi.org/10.1007/978-3-319-51949-4_40-1 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Ecocentrism is the broadest term for worldviews that recognize intrinsic value in all lifeforms and ecosystems themselves, including their abiotic components. Anthropocentrism, in contrast, values other lifeforms and ecosystems insofar as they are valuable for human well-being, preferences and interests. Herein, the authors examine the roots of ecocentrism and discuss its mixed history of international recognition. They argue that non-human nature has intrinsic value irrespective of human preferences or valuation, and they refute the claim that ecocentrism is misanthropic. They then summarize four key examples from the academic literature in which anthropocentrism fails to provide an ethic adequate for respecting and protecting planet Earth and its inhabitants. The authors conclude that ecocentrism is essential for solving our unprecedented environmental crisis, arguing its importance from four perspectives: ethical, evolutionary, spiritual and ecological. They contend that a social transformation towards ecocentrism is not only an ethical but a practical imperative, and they urge support for ecocentric understanding and practices. https://www.ecologicalcitizen.net/article.php?t=why-ecocentrism-key-pathway-sustainability https://www.linkedin.com/in/helenkopnina/
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Ecocentrism has roots in environmental philosophy, which questions the conceptual dichotomy between humans and the environment, acknowledging nonhuman species' right to flourish independently of human interest (Naess 1973). Generally, ecocentrism refers to a planet- and nature-centered as opposed to the human-centered (anthropocentric) system of values. Inspired by this philosophy, ecocentric education focuses on intrinsic values of the ecosystem, environment, and individual living beings and habitats in environmental education (EE) and education for sustainable development (ESD). https://rd.springer.com/referencework/10.1007/978-3-319-63951-2 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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