“Original Environmentalists”

Scholars and the broader public have commonly viewed ranchers in the American West as part of the “environmental opposition,” a group of natural resource, or extractive, industries that opposed the modern environmental movement that developed during the 1960s and 1970s. Yet ranching differed from other natural resource industries in ranchers’ relationship with the environment and in the development of ranchers’ own form of environmentalism. This rancher environmentalism emphasized the conservation and wise use of the environment but was more complex and nuanced than observers typically recognized and did not view ranchers’ relationship with the natural world as merely transactional. Their environmentalism encompassed an appreciation for the sublime and sentimental feelings toward the land as well as the central belief that humans were a fundamental, necessary part of nature. Ranchers’ disagreements with traditional environmentalists largely resulted from those environmentalists’ emphasis on the preservation of the environment rather than maintaining a role for people in nature. This study uses the rewilding movement and the buffalo commons as examples to illustrate ranchers’ environmental beliefs. Rancher environmentalism led ranchers to contest the rewilding movement that evolved in the 1990s due to its association with radical environmentalists and its goal of recreating wilderness without humans. Their antagonism extended to the idea of the buffalo commons, a proposal to return bison and other native species to the Great Plains, and the real-world attempts to establish such an expanse. Ranchers did not support the buffalo commons because they equated it with rewilding and viewed it as calling for their removal. This opposition persisted despite the proposal’s origins as a land-use plan open to maintaining a place for humans on the Great Plains.

Quakers, Christ, and the Enlightenment

The Quakers were by far the most successful of the radical religious groups to emerge from the turbulence of the mid-seventeenth century—and their survival into the present day was largely facilitated by the transformation of the movement during its first fifty years. What began as a loose network of charismatic travelling preachers was, by the start of the eighteenth century, a well-organized and international religious machine. This shift is usually explained in terms of a desire to avoid persecution, but Quakers, Christ and the Enlightenment argues instead for the importance of theological factors as the major impetus for change. In the first sustained account of the theological motivations guiding the development of seventeenth-century Quakerism, the volume explores the Quakers’ positive intellectual engagement with those outside the movement to offer a significant reassessment of the causal factors determining the development of early Quakerism. Tracing the Quakers’ engagement with such luminaries as Baruch Spinoza, Henry More, John Locke, and John Norris, the volume unveils the Quakers’ concerted attempts to bolster their theological reputation through the refinement of their central belief in the ‘inward Christ’, or ‘the Light within’. In doing so, the study challenges persistent stereotypes of early modern radicalism as anti-intellectual and ill-educated—and indeed, as defined either by ‘rationalist’ or ‘spiritualist’ excess. Rather, the theological concerns of the Quakers and their interlocutors point to a crisis of Christology weaving through the intellectual milieu of the seventeenth century, which has long been underestimated as significant fuel for the emerging Enlightenment

From Suicide to Prostitution

This article focuses on Kant’s central belief that an individual’s humanity, her rational personhood, ought never be treated merely as a means. I focus on two paradigmatic cases of such treatment, for Kant, namely suicide and prostitution. In the case of suicide, the individual treats his own humanity merely as a means in completely eliminating it to escape from his miserable life. The case of prostitution is more complicated. It is not obvious how the prostitute’s rational personhood is compromised. An analysis of Kant’s views on prostitution and sexuality enables us to understand Kant’s concern that the prostitute is treated merely as a means. However, his more extreme position that the prostitute is reduced to the status of a thing for use is not supported by arguments. A woman’s use (or, rather, misuse) as a mere means, I explain, is insufficient to define her status as an object.

Doctrine and Dogma in the Qur’an

This chapter focuses on the main theological beliefs expounded in the Qur’an. The central belief in the oneness of God (tawḥīd) dominates the Qur’an and has an impact on the way in which it engages with pre-Islamic religion and Christianity. The theme of God as the Creator of the universe is related to the presentation of God as ruler, sovereign, and judge: God’s ability to create also means that God has sovereignty over creation and can destroy and subvert the natural order, as well as judge humanity. The supernatural world, including jinn, devils (shayāṭīn) and angels, and the performance of miracles also plays an important part in Qur’anic doctrine and dogma.

Food in the Biblical Era

The principal foods of the ancient Israelites during the thousand years from 1200 BCE to the second century BCE were like those of other Mediterranean peoples. Grains, wine, and olive oil were the three primary staples (the Mediterranean triad), and these were augmented by dairy products, fruits and nuts, and meat. It was difficult to produce food in the rocky soil and dry climate of ancient Israel, and a central belief in the Hebrew Bible is that the supply of food is contingent upon Israel’s obedience to God’s laws. In the Hebrew Bible, food is a subject of divine law. Religious and cultural factors marked some foods and food mixtures as taboo and inappropriate for a “holy nation.” Specific permitted foods were imbued with symbolic importance. These symbolic foods and ancient practices provide the template for later Jewish ways of consuming food, using food in worship, and addressing ethical ideals.

Multidimensional Data Analysis of Location Based Social Network

Long range interpersonal communication benefits gather data on clients' social contacts, make an expansive interrelated informal organization, and open to clients how they are connected to others in the system. The basic of an OSN contains of customized client profiles, which for the most part encase interests (e.g. bought in intrigue gatherings), perceiving data (e.g. name and photograph), and individual contacts (e.g. rundown of connected clients, alleged "companions"). The ability to accumulate and inspect such information conveys particular chances to perceive the central belief systems of interpersonal organizations, their creation, movement and attributes. These sorts of informal communities are classified to be specific scholarly, general and area based interpersonal organizations. In this paper, we concentrated on the area based interpersonal organizations. Here, we investigations the diverse kinds of information that utilizations in area based interpersonal organizations and furthermore examine the effect of online datasets on neighborhood based interpersonal organization.

The Traditional Lecture: A case of Academic Chuunibyou?

Chuunibyou: a Japanese slang term where people with chuunibyou act out by looking down on others resulting in a subculture-type preference for minor trends thereby seeking a "cool" factor. To this author, an apt description of how the lecture has been unfairly viewed in recent years as a poor pedagogic tool, in essence, an academic chuunibyou! My central belief here is that the lecture is a useful, relevant pedagogically focused application of the professional teacher working their craft and can be viewed in essence as facilitating a powerful “pedagogy of gesture”

2. Ideas

‘Ideas’ explains the key ideas driving environmental politics. It begins with The Limits to Growth (1972) that questioned the long-term future of the Earth as a life-support system for humans. The concepts of ecological modernization, moral extensionism, ethics and the environment, deep ecology, and anthropocentrism are considered. It goes on to explain the ideology of ecologism and how it can be distinguished from conservatism, liberalism, socialism, feminism, and environmentalism. A central belief of ecologism is that aggregate growth must be reduced, and that this is very unlikely to be achieved by efficiency gains alone. The other core belief turns on the question of why (if at all) we should value the non-human natural world.

Morfosis Educational Philosophy

Early in the 21st Century it became obvious that the world has developed in multiple and complex directions which resulted in the pressing demand of a different type of citizen. Many of the previously well-established principles and values are under examination, and oftentimes are explicitly challenged. Any K-12 academic institution that holds as a central belief that knowledge is individually and socially constructed by learners who are active observers of the world, active questioners, agile problem posers and critical and creative problem solvers, must design, implement and promote an educational philosophy that mirrors the needs described above. This chapter discusses a new educational philosophy (Morfosis) that has been adopted by ACS Athens over the past decade. Morfosis is defined within the 21st Century framework, as a holistic, meaningful, and harmonious educational experience, guided by ethos. The chapter also advances the concept of successful vs. significant institutions, and shares recommendations on how to establish a culture that promotes and establishes the latter.

The Possibility of an Unbiased History of Steiner/Waldorf Education?

In many respects, and certainly with regard to his educational ideas, Rudolf Steiner was a child of his time. Trust in the natural goodness of the child that became more and more central, belief in an evolutionist development of both individuals and humanity as a whole, the emphasis on a holistic education realised through a community of teachers, parents and children; all of these were ideas that Steiner shared with other key figures of the progressive education movement, which began in the late nineteenth century. In line with the existing historiography on progressive education (Reformpädagogik) in general, historical research on the figure of Steiner, and particularly on the development of the schools and the educational system named after him, is characterised by paying considerable attention to the years of foundation in the interwar period on the one hand and to current practices on the other, in that way largely neglecting the developments during the second half of the twentieth century.