ECO ARTISTS: EMPOWERING COMMUNITIES AND RECLAIMING THE INTRINSIC VALUE OF MOTHER EARTH

2018 ◽  
Author(s):  
Lori J. Santos ◽  
◽  
Steven H. Emerman
Keyword(s):  
2013 ◽  
Vol 44 (4) ◽  
pp. 271-277 ◽  
Author(s):  
Simona Sacchi ◽  
Paolo Riva ◽  
Marco Brambilla

Anthropomorphization is the tendency to ascribe humanlike features and mental states, such as free will and consciousness, to nonhuman beings or inanimate agents. Two studies investigated the consequences of the anthropomorphization of nature on people’s willingness to help victims of natural disasters. Study 1 (N = 96) showed that the humanization of nature correlated negatively with willingness to help natural disaster victims. Study 2 (N = 52) tested for causality, showing that the anthropomorphization of nature reduced participants’ intentions to help the victims. Overall, our findings suggest that humanizing nature undermines the tendency to support victims of natural disasters.


2005 ◽  
Author(s):  
Robert Fisher ◽  
Yany Gregoire ◽  
Kyle B. Murray
Keyword(s):  

2018 ◽  
Vol 2018 (1) ◽  
pp. 73-82
Author(s):  
Julia Genz

Digital media transform social options of access with regard to producers, recipients, and literary works of art themselves. New labels for new roles such as »prosumers « and »wreaders« attest to this. The »blogger« provides another interesting new social figure of literary authorship. Here, some old desiderata of Dadaism appear to find a belated realization. On the one hand, many web 2.0 formats of authorship amplify and widen the freedom of literary productivity while at the same time subjecting such production to a periodic schedule. In comparison to the received practices of authors and recipients many digital-cultural forms of narrating engender innovative metalepses (and also their sublation). Writing in the net for internet-publics enables the deliberate dissolution of the received autobiographical pact with the reader according to which the author’s genuine name authenticates the author’s writing. On the other hand, the digital-cultural potential of dissolving the autobiographical pact stimulates scandals of debunking and unmasking and makes questions of author-identity an issue of permanent contestation. Digital-cultural conditions of communication amplify both: the hideand- seek of authorship as well as the thwarting of this game by recipients who delight in playing detective. In effect, pace Foucault’s and Barthes’ postulates of the death of the author, the personality and biography of the author once again tend to become objects of high intrinsic value


2020 ◽  
Author(s):  
Rafael Resendes ◽  
Daniel Obrycki ◽  
Derek Bergen ◽  
John Holt
Keyword(s):  

2007 ◽  
Author(s):  
Lucie Courteau ◽  
Philip Gray ◽  
Jennifer L. Kao ◽  
Terry O'Keefe ◽  
Gordon D. Richardson
Keyword(s):  

2013 ◽  
Vol 29 (1) ◽  
pp. 229-245 ◽  
Author(s):  
Saurav K. Dutta ◽  
Dennis H. Caplan ◽  
David J. Marcinko

ABSTRACT On November 4, 2011, Groupon Inc. went public with an initial market capitalization of $13 billion. The business was formed a couple of years earlier as an offshoot of “The Point.” The business grew rapidly and increased its reported revenue from $14.5 million in 2009 to $1.6 billion in 2011. Soon after going public, prior to its announcement of its first-quarter results, the company's auditors required Groupon to disclose a material weakness in its internal controls over financial reporting that impacted its disclosures on revenue and its estimation of returns. This case uses Groupon to motivate discussion of financial reporting issues in e-commerce businesses. Specifically, the case focuses on (1) revenue recognition practices for “agency” type e-commerce businesses, (2) accounting for sales with a right of return for new products, and (3) use of alternative financial metrics to better convey the intrinsic value of a business. The case requires students to critically read, analyze, and apply authoritative accounting guidance, and to read and analyze communications between the Securities and Exchange Commission (SEC) and the registrant.


Author(s):  
Jane Caputi

The proposed new geological era, The Anthropocene (a.k.a. Age of Humans, Age of Man), marking human domination of the planet long called Mother Earth, is truly The Age of the Motherfucker. The ecocide of the Anthropocene is the responsibility of Man, the Western- and masculine-identified corporate, military, intellectual, and political class that masks itself as the exemplar of the civilized and the human. The word motherfucker was invented by the enslaved children of White slave masters to name their mothers’ rapist/owners. Man’s strategic motherfucking, from the personal to the planetary, is invasion, exploitation, spirit-breaking, extraction and toxic wasting of individuals, communities, and lands, for reasons of pleasure, plunder, and profit. Ecocide is attempted deicide of Mother Nature-Earth, reflecting Man’s goal to become the god he first made in his own image. The motivational word Motherfucker has a flip side, further revealing the Anthropocene as it signifies an outstanding, formidable, and inexorable force. Mother Nature-Earth is that “Mutha’ ”—one defying translation into heteropatriarchal classifications of gender, one capable of overwhelming Man, and not the other way around. Drawing upon Indigenous and African American scholarship; ecofeminism; ecowomanism; green activism; femme, queer, and gender non-binary philosophies; literature and arts; Afrofuturism; and popular culture, Call Your “Mutha’ ” contends that the Anthropocene is not evidence of Man’s supremacy over nature, but that Mother Nature-Earth, faced with disrespect, is going away. It is imperative now to call the “Mutha’ ” by decolonizing land, bodies, and minds, ending rapism, feeding the green, renewing sustaining patterns, and affirming devotion to Mother Nature-Earth.


Author(s):  
Christine M. Korsgaard

Opponents of Kant suppose he thinks that autonomy gives rational beings a special kind of intrinsic value. Since knowledge of intrinsic values would have to be a kind of metaphysical knowledge, this interpretation is contrary to Kant’s strictures on the limits of knowledge. Rather, Kant thinks that only rational beings can engage in reciprocal lawmaking, which is the source of moral laws. Animals cannot obligate us in the sense of participating in making laws for us. This, however, ignores a second sense in which we can have duties to animals: the laws we make for the treatment of people might also cover the treatment of animals. The chapter ends by explaining why it is hard to get this kind of conclusion using the universalization test.


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