Suchergebnisse

Acknowledgement to the Independent Social Research Foundation -- Contents -- 1 Introduction: Has a Morphogenic Society Arrived? -- Preface -- Summary Characteristics of Morphogenic Society -- Morphogenesis and Eudaimonia -- Why Morphogenesis Does Not Entail Eudaimonia -- Equality, Participation and Eudaimonia -- Networking Eudaimonia: The Processes of Participation -- Conclusion -- References -- 2 Human Flourishing and Human Morphogenesis: A Critical Realist Interpretation and Critique -- Human Flourishing I: Aristotelian Foundations -- Human Flourishing II: Critical Realist Foundations and Elaborations -- Human Morphogenesis: The Transhumanist Challenge -- Morphogenesis and Metaethics -- References -- 3 Some Reservations About Flourishing -- Flourishing and the Case Against Value Neutrality in the Social Sciences -- So What's My Issue? -- So What Words Are Better? -- Is Our Current Trajectory Toward Flourishing? -- References -- 4 Reflexivity in a Just Morphogenic Society: A Sociological Contribution to Political Philosophy -- Introduction: Reflexivity, Side-Lined in Public Debates and Political Philosophy? -- The Contribution of Sociological Theory to Political Philosophy -- Morphogenic Society: What It Is and Why It Matters -- What Morphogenic Society Is and What It Is Not -- The Dimensions of Social Morphogenesis -- Are We Currently Living in a Morphogenic Society? -- Normative Problems in Morphogenic Societies -- Social Reflexivity: How Should I Make My Way Through the World? -- Modes of Social Reflexivity: A Very Brief Refresher -- The Morphostatic Assumptions of Theories of Justice -- The Meagre Assumptions of Theories of Justice on Social Reflexivity -- Should Social Reflexivity Be Listed as a Central Human Capability? -- Injustice Resulting from Unequal Social Reflexivity in Morphogenic Society

Many people assume that what morally justifies private ownership of property is either individual freedom or social welfare, defined in terms of maximizing personal preference-satisfaction. This book offers an alternative way of understanding the moral underpinning of private ownership of property. Rather than identifying any single moral value, this book argues that human flourishing, understood as morally pluralistic and objective, is property's moral foundation. The book goes on to develop a theory that connects ownership and human flourishing with obligations. Owners have obligations to members of the communities that enabled the owners to live flourishing lives by cultivating in their community members certain capabilities that are essential to leading a well-lived life. These obligations are rooted in the interdependence that exists between owners and their community members, and inherent in the human condition. Obligations have always been inherent in ownership. Owners are not free to inflict nuisances upon their neighbors, for example, by operating piggeries in residential neighborhoods. The human flourishing theory explains why owners at times have obligations that enable their fellow community members to develop certain necessary capabilities, such as health care and security. This is why, for example, farm owners may be required to allow providers of health care and legal assistance to enter their property to assist employees who are migrant workers. Moving from the abstract and theoretical to the practical, this book considers implications for a wide variety of property issues of importance both in the literature and in modern society.

What does it entail to foreground water flourishing as a stance toward the Anthropocene? During an exercise at the Anthropocene Campus Melbourne, about twenty participants individually drew images of 'water flourishing' leading, with only one or two exceptions of Edenic representations, to a wall of images depicting no humans. That small experience reproduced a larger cultural and environmental management configuration: people-less water flourishing. If we face such constraints in imagining, representing, and enacting hydro- flourishing, we remain stuck in familiar loops either of: 1) elemental thinking that excludes the human; or 2) anthropocenic thinking that too often addresses the human primarily as destroyer. How do we imagine our being with water in different ways? How do we move away from pervasive narratives of water crisis without, at the same time, romancing water? Feminist, decolonial, and Indigenous approaches to water and its cultural politics ask us to consider the elemental not only in substance, but also in rights regimes and in the project of flourishing. In this paper, we present examples of water flourishing projects and impasses from three sites: Kathmandu, Nepal; Perth, Australia; and the Florida Everglades, United States. All show both the problems and the promise of co-centering the human and nonhuman in their interdependent relations when it comes to water flourishing ; Jessica R. Cattelino, Georgina Drew, Ruth A. Morgan

What does it entail to foreground water flourishing as a stance toward the Anthropocene? During an exercise at the Anthropocene Campus Melbourne, about twenty participants individually drew images of 'water flourishing' leading, with only one or two exceptions of Edenic representations, to a wall of images depicting no humans. That small experience reproduced a larger cultural and environmental management configuration: people-less water flourishing. If we face such constraints in imagining, representing, and enacting hydro-flourishing, we remain stuck in familiar loops either of: 1) elemental thinking that excludes the human; or 2) anthropocenic thinking that too often addresses the human primarily as destroyer. How do we imagine our being with water in different ways? How do we move away from pervasive narratives of water crisis without, at the same time, romancing water? Feminist, decolonial, and Indigenous approaches to water and its cultural politics ask us to consider the elemental not only in substance, but also in rights regimes and in the project of flourishing. In this paper, we present examples of water flourishing projects and impasses from three sites: Kathmandu, Nepal; Perth, Australia; and the Florida Everglades, United States. All show both the problems and the promise of co-centering the human and nonhuman in their interdependent relations when it comes to water flourishing.

What does it entail to foreground water flourishing as a stance toward the Anthropocene? During an exercise at the Anthropocene Campus Melbourne, about twenty participants individually drew images of 'water flourishing' leading, with only one or two exceptions of Edenic representations, to a wall of images depicting no humans. That small experience reproduced a larger cultural and environmental management configuration: people-less water flourishing. If we face such constraints in imagining, representing, and enacting hydro-flourishing, we remain stuck in familiar loops either of: 1) elemental thinking that excludes the human; or 2) anthropocenic thinking that too often addresses the human primarily as destroyer. How do we imagine our being with water in different ways? How do we move away from pervasive narratives of water crisis without, at the same time, romancing water? Feminist, decolonial, and Indigenous approaches to water and its cultural politics ask us to consider the elemental not only in substance, but also in rights regimes and in the project of flourishing. In this paper, we present examples of water flourishing projects and impasses from three sites: Kathmandu, Nepal; Perth, Australia; and the Florida Everglades, United States. All show both the problems and the promise of co-centering the human and nonhuman in their interdependent relations when it comes to water flourishing.

This book, the last volume in the Social Morphogenesis series, examines whether or not a Morphogenic society can foster new modes of human relations that could exercise a form of 'relational steering', protecting and promoting a nuanced version of the good life for all. It analyses the way in which the intensification of morphogenesis and the diminishing of morphostasis impact upon human flourishing. The book links intensified morphogenesis to promoting human flourishing based on the assumption that new opportunities open up novel experiences, skills, and modes of communication that appeal to talents previously lacking any outlet or recognition. It proposes that equality of opportunity would increase as ascribed characteristics diminished in importance, and it could be maintained as the notion of achievement continued to diversify. Digitalization has opened the cultural 'archive' for more to explore and, as it expands exponentially, so do new complementary compatibilities whose development foster yet further opportunities. If more people can do more of what they do best, these represent stepping stones towards the 'good life' for more of them.

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AbstractCharles Lindblom's 1959 essay "The Science of 'Muddling Through'" is best known for the strategy of decision making—disjointed incrementalism—that it recommended. That famous paper and Lindblom's related work also provided two theories: a critique of the conventional method (the synoptic approach) and an argument for using incrementalism instead. Both are applied theories: they are designed to help solve complex policy problems. Lindblom's negative applied theory has stood the test of time well: the empirical foundations of its main micro‐component (cognitive constraints of individuals) and its central macro‐component (the impact of preference conflict on policy making) have grown stronger since 1959. The picture regarding the positive applied theory is more mixed. As a coherent decision‐making strategy, disjointed incrementalism has almost disappeared. Yet its key elements, the major heuristics identified in "Muddling Through," are thriving in many applied fields. Intriguingly, they are often accompanied by subroutines—especially optimization as a choice rule—typically associated with the synoptic approach.