141.
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Jerald Richards
Gandhi’s Qualified Acceptance of Violence
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142.
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The Acorn:
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Peter Brock
Buigzaam Als Riet:
Beschouwingen Over Geveldloosheid
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143.
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Jack Weir
Poverty, Development, and Sustainability:
The Hidden Moral Argument
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144.
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b. l. g.
To the Reader
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145.
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To the Reader
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146.
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Kathleen Kern, Wendy Lehman
Teaching Nonviolence In Hebron:
Christian Peacemaker Team’s Experiences with Palestinian High School and University Students
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147.
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Alexa T. Schriempf
Radical Disobedience:
Emma Goldman’s Civil Disobedience
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148.
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The Acorn:
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William C. Gay
Nonsexist Public Discourse And Negative Peace:
The Injustice of Merely Formal Transformation
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149.
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Mark Shepard
Mahatma Gandhi And His Myths
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150.
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Adma d’Heurle
Language and the Culture of Peace
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151.
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Joe Morton
Fundamental Relations Between Nonviolence and Human Rights
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152.
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Richard L. Johnson
Pilgrims in Quest of Truth and Perfection:
Aung San Suu Kyi and her Forefathers, Mahatma Gandhi and Aung San
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153.
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To the Reader
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154.
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The Acorn:
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Hemlata Pokharna
Health Is Inner Peace
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155.
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Environmental Ethics:
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1 >
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Susan L. Flader
Leopold’s Some Fundamentals of Conservation:
A Commentary
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156.
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Environmental Ethics:
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Michael Ruse
Sociobiology and Behavior
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157.
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Paul F. Schmidt
Wilderness as Sacred Space
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158.
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Aldo Leopold
Some Fundamentals of Conservation in the Southwest
abstract |
view |
rights & permissions
Leopold first discusses the conservation of natural resources in the southwestern United States in economic tenns, stressing, in particular, erosion and aridity. He then concludes his analysis with a discussion of the moral issues involved, developing his general position within the context of P. D. Ouspenky’s early philosophy of organism.
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159.
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Environmental Ethics:
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John B. Cobb,
Christian Existence in a World of Limits
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rights & permissions
The new awareness of limits profoundly challenges dominant habits of mind and styles of life. Although Christians have largely adopted these now inappropriate habits and styles, the Christian tradition has resources for a more appropriate response. Among these resources are Christian realism, the eschatological attitude, the discernment of Christ, the way of the cross, and prophetie vision. Finally, faith offers freedom from the burden of guilt of failing to live in a way appropriate to our newly perceived reality.
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160.
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Environmental Ethics:
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Don Howard
Commoner on Reductionism
abstract |
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rights & permissions
Barry Commoner has argued that the environmental failure of modern technology is due in large part to the reductionistic character ofmodern science, especially its biological component where the reductionist approach has triumphed in molecular biology. I claim, first, that Commoner has confused reduction in the sense of the reduction of one theory to another with what is better called analysis, or the strategy of breaking a whoie into its parts in order to understand the properties of the whole, this latter being the actual target of his attack. I then argue that his criticisms of molecular biology fail since each of the properties of the cell which he claims cannot be understood in an analytic fashion, such as reproduction, development and inheritance, can be so understood, and that, in fact, each of his putatively nonanalytic accounts of these properties is the result of analysis. Similarly, Commoner’s claim that ecosystenls possess properties that cannot be understood analytically is refuted by comparing ecosystems with automobiles, which Commoner acknowledges are susceptible to analysis, and by showing that there are no essential differences between the two. FinaIly, l observe that while it is false that ecosystems canna! be understood in analytic terms, it is true that they are not usually thus understood, and that the explanation for this is not that scientists subscribe to amistaken philosophy, but that our social institutions for the teaching and application of science do not adequately stress the importance of exploring the connections between the parts of such complex wholes.
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