The case for free market environmentalism

Environmental Ethics is the ethics of how we humans are to relate to each other about the environment we live in. The best way to adjust inevitable differences among us in this respect is by private property. Each person takes the best care of what he owns, and ownership entails the free market, which enables people to make mutually advantageous trades with those who might use it even better. Public regulation, by contrast, becomes management in the interests of the regulators, or of special interests, such as lovers of rare species-not the people they're supposed to be serving.     

The Orthodoxy And Sustainable Development A Potential For Broader Involvement Of The Orthodox Churches In Ethiopia And Russia

In recent years, churches across the world have become involved in dialogue on the theory and practice of sustainable development. A number of Western churches have expressed their concern about climate change and destructive living patterns, stressing the need for human beings to exercise the care for all creation based on a life of sharing and sacrifice. Some Orthodox churches, however, quite recently included the environmental issues in their agendas. While the Bases of Social Concept, a major doctrine of the Russian Orthodox Church adopted in 2000, for the first time emphasises the Churchs position in overcoming environmental crisis and presents a solid basis on which to build the future environmental strategy of the Church, the Ethiopian Orthodox Church has not yet drawn up a programme document that might serve as a framework for the Churchs current extensive activities in the field of biodiversity conservation and sustainable forestry practices. Hence, despite certain closeness of both institutions, there is the potential for strengthening their roles in promoting sustainable development, based on the Biblical concept that the Earth belongs to the Lord and humans are responsible stewards assigned the duty to work for creation and care for it. This paper seeks to demonstrate by means of comparable analysis between the two Churches, Orthodox in nature but different in rites and religious practices, that traditional, highly conservative faiths may serve as powerful instruments of spreading out the ideas of sustainable development as the basis of spiritual revival in the situation of the two concurrent and interrelated crises – spiritual and ecological.Readers should send their comments on this paper to: BhaskarNath@aol.com within 3 months of publication of this issue.     

Re-emphasizing sustainable development — The concept of ‘Evolutionability’ On living chances, equity, and good heritage

The principle of sustainable development is now 15-year-old. There are a lot of definitions and models for its explanation — ranging from triangles and prisms to eggs — but still its sense is diffuse. Moreover, important aspects like equity are not sufficiently taken into account.The following article takes a critical look on sustainable development. It shows logical, systemic, philosophic and ethic reasons for the re-development of substantial parts of the principle of sustainability. Based on the proposed Principle of Good Heritage it provides a rough outline of a future Concept of Evolutionability, comprising a first tentative for a definition of evolutionable development, aiming at achieving a more appropriate and more workable mainstream view of sustainability.Readers should send their comments on this paper to: BhaskarNath@aol.com within 3 months of publication of this issue.     

从摩尔的理论看环境伦理学的自然价值观

摩尔在伦理学原理一书中,首次分析了传统伦理学关于善的那种性质。指出善并不是一种自然之属性。而是一种非自然的属性。在严格的意义上说,善是不可定义的。并认为传统伦理学是犯了一种自然主义的谬误。摩尔的理论也波及到环境伦理学,特别是罗尔斯顿的自然价值理论受到了挑战。罗尔斯顿对自然主义的批评作出了回应。他把伦理义务的条件置于科学规律之前,并站在自然主义的立场上,指出自然界的生态平衡才是一切价值的基础。     

Exploring the dark side of organizational citizenship behavior

In recent years, there has been increasing interest in positive organizational scholarship in general, including positive organizational behavior (POB) in particular. This work identifies organizational citizenship behavior (OCB) as a prototypical POB. Conceptualizing OCBs in this way is sensible in light of more than 30 years of research highlighting the desirable aspects of such behavior. At the same time, some researchers have raised questions about positive organizational scholarship and have called for a more balanced view of ostensibly positive behaviors. The purpose of this paper, then, is to take a more nuanced view of OCBs while highlighting the dark side of citizenship behavior. In doing so, we review conceptual and empirical work that has challenged the idea that OCBs are inherently positive. We also discuss research that seeks to develop a deeper understanding of the conditions under which OCB does more harm than good. Finally, important areas for future research and the practical realities facing scholars who seek to publish research investigating the dark side of citizenship are addressed as well. Copyright © 2012 John Wiley & Sons, Ltd.     

Imagining Postscience: Heidegger and Development Communication

Modernization, the dominant contemporary model of development, has technoscientific rationality as its base. Alternatively, development can be understood as the ascent of individuals and communities toward their own conceptions of the good life. Such an understanding of development, it is argued, cannot be communicated under technoscientific assumptions. Instead, under the light of Heidegger's critique of technoscience and his philosophy of communication, a postscientific perspective is invoked for communicating development as good life, less violent to human communities and the environment, and less monolithic in design. Postscience evokes the multiplicity of ways in which we seek credibility for our projects in opposition to the monistic conception of truth and meaning in the technoscientific paradigm. Exploiting Heidegger's understanding of the world-disclosive power of language, development communication is understood as disclosing the genuine possibilities for the good life, concealed in a people's world, in an authentic act of engagement between the people and the communicator of development.     

湖北洪湖资源的利用与环保对策

本文就洪湖生态环境及其水生资源开发利用的实例，对保护和发挥洪湖资源的生态经济效益的良性循环生态模式进行了探讨，为达到稳定持续发展的水体生产力，合理利用资源提出了切实可行的环保对策。     

Dissipation of fenoxycarb and pyriproxyfen in fresh and canned peach

The objective of this work was to determine the dissipation of fenoxycarb and pyriproxyfen in fresh and canned peaches in order to know the levels of residues that can reach consumers in real circumstances. Two field dissipation studies were carried out, one of them at the pre-harvest interval (PHI) with good agricultural practice (GAP) and the other one in a situation of critical agricultural practice (CAP). Two canning dissipation studies were carried out for samples from both agricultural situations in an industrial pilot plant and the dissipation was determined in each relevant step. An analytical methodology was used including acetone-dichloromethane extraction, purification and analysis by liquid chromatography and diode array detection (LC-DAD) with a limit of quantification (LOQ) of 0.05 mg/kg. It was validated under SANCO/10232/2006 Guidelines. These pesticides complied with the official maximum residue limits (MRLs) in peaches at the PHI with good agricultural practices. In hypothetical situation of a second application at the PHI, fenoxycarb and pyriproxyfen residues were above the MRLs in peaches. The canning study reduced the residues to no detectable levels in the cans for consumers.     

可持续发展治理的一个理论架构

治理作为实施可持续发展的基本途径和重要保障,受到了国际社会的广泛关注.但是目前对可持续发展治理的理解存在着很大程度的模糊性和混乱.本文在界定可持续发展治理内涵的基础上,提出了可持续发展治理的一个理论结构,对可持续发展治理的基本特征、要素组成、实施途径、操作模式以及制度安排进行了比较系统的讨论.可持续发展治理的可操作模式有社会伙伴关系模式、企业自调节模式和利益相关者契约模式;制度安排有兰个核心:制度的结构和功能层、治理功能及其组织、关键制度的规则.