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'The discussion on language rights is affected by some confusion on the nature and status of rights. In this paper, a rigorous characterisation of language rights is proposed. It is argued that the general assimilation or equation between language rights and human rights is not only erroneous as far as it is inaccurate, but it leads to a distorted image of the relationship between law and politics. While human rights do limit (at least, ideally) state behaviour, language rights are, more often than not, an issue devolved to the political process. The point being made in this paper is that recognition of language rights (as such or as part of minority rights) is based primarily on contingent historical reasons. Some tentative explanations on the poor status or unequal recognition of language rights in international and domestic law will also be offered throughout the paper.' (author's abstract)

This article is adapted from John Bellamy Foster, "Nature," in Kelly Fritsch, Clare O'Connor, and AK Thompson, ed., Keywords for Radicals: The Contested Vocabulary of Late-Capitalist Struggle (Chico, CA: AK Press, 2016), 279-86, http://akpress.org/keywords-for-radicals.html."Nature," wrote Raymond Williams in Keywords, "is perhaps the most complex word in the language." It is derived from the Latin natura, as exemplified by Lucretius's great didactic poem De rerum natura (On the Nature of Things) from the first century BCE. The word "nature" has three primary, interrelated meanings: (1) the intrinsic properties or essence of things or processes; (2) an inherent force that directs or determines the world; and (3) the material world or universe, the object of our sense perceptions—both in its entirety and variously understood as including or excluding God, spirit, mind, human beings, society, history, culture, etc.Click here to purchase a PDF version of this article at the Monthly Review website.

Kaum etwas erscheint dem so genannten gesunden Menschenverstand so selbstverständlich wie die Gewissheit, dass es Natürliches gibt einerseits und Künstliches andererseits, dass Technik, dass Zivilisation in irgendeinem spannungsreichen Verhältnis steht zu Natur, zu Wildnis. Den gesunden Menschenverstand irritierender Weise allerdings verläuft die Unterscheidung zwischen 'Natürlichem' und 'Sozialem' in anderen Kulturen durchaus anders als in unserer eigenen, denn Natur ist keine eigenständige, menschenunabhängige Realität, sondern selber eine historisch relative gesellschaftliche Konstruktion. Demgemäß wird im ersten Schritt auf die künstliche Ordnung der Naturvölker hingewiesen und die 'sündige Natur' im Menschen erörtert. Auf dieser Grundlage wird im zweiten Schritt sodann zwischen der 'nützlichen' und der 'schönen' Natur bzw. der 'menschenfreundlichen' Natur unterschieden. (ICG2)

Abstract
This section includes eighty-six short original essays commissioned for the inaugural issue of TSQ: Transgender Studies Quarterly. Written by emerging academics, community-based writers, and senior scholars, each essay in this special issue, "Postposttranssexual: Key Concepts for a Twenty-First-Century Transgender Studies," revolves around a particular keyword or concept. Some contributions focus on a concept central to transgender studies; others describe a term of art from another discipline or interdisciplinary area and show how it might relate to transgender studies. While far from providing a complete picture of the field, these keywords begin to elucidate a conceptual vocabulary for transgender studies. Some of the submissions offer a deep and resilient resistance to the entire project of mapping the field terminologically; some reveal yet-unrealized critical potentials for the field; some take existing terms from canonical thinkers and develop the significance for transgender studies; some offer overviews of well-known methodologies and demonstrate their applicability within transgender studies; some suggest how transgender issues play out in various fields; and some map the productive tensions between trans studies and other interdisciplines.

This article describes some aspects of an Italian didactic-pedagogic experiment about interaction between "town" pupils and natural environments. The project's general philosophy is to try to make pupils aware of our condition as "biocultural beings," as results of biological, technological, and cultural co-evolution. The presence of extensive natural, cultural, and technological resources at the site where the experiment takes place favors such an awareness.Some examples of teaching techniques designed especially to introduce pupils to the difficult but necessary subject matter of co-evolution are also described. Such teaching techniques have as their main goal to make the pupils themselves able to construct a logical network of questions, rather than in teachers giving them already prepared answers.The as yet unresolved problems, which concern the training of teachers steeped in traditional methods, are also briefly described.