Climate change and the associated disturbances have disrupted the relative stability of tree species composition in hemiboreal forests. The natural ecology of forest communities, including species occurrence and composition, forest structure, and food webs, have been affected. Yet, the hemiboreal forest zone of Lithuania is the least studied in the country for climate change risks and possible management adaption techniques. This problem is further complicated by the fact that Lithuania uses a traditional centralised forest management system. Therefore, this work proposes assisted natural regeneration (ANR) of tree species as a more viable means of building hemiboreal forest resilience to cope with future climate change risks. The ANR model implies that forest management is localised in local communities, to provide opportunities for the local people to participate in forest management based on local knowledge, thereby facilitating the transition from cultural diversity to biodiversity. Further, ANR is grounded on an ethical framework—deep ecology—to provide ethical justification for the proposal to transit forest management in Lithuania from the traditional centralised segregated system to a community-driven practice. The work combines the theories of ANR, deep ecology, and hemiboreal forest knowledge systems to provide complementary information that builds on gaps in the existing literature. This study is unique in that no previous work has linked ANR and deep ecology in the context of Lithuania’s forest ecosystems.
In 2015, Fainos Mangena published an essay entitled “How Applicable is the Idea of Deep Ecology in the African Context?” where he presented a number of arguments to support his thesis that deep ecology as discussed in the West has no place in the African context. Mangena later presented a counter-version of deep ecology that he claims is based on African philosophy. In this paper, I interrogated Mangena’s arguments for rejecting deep ecology and found that they were based on certain erroneous presuppositions. Further, I developed a critique of Mangena’s Shona version of deep ecology which shows it to be impractical, unappealing, and based on a misunderstanding of the true nature of the modern African environment. I employ the method of conversationalism in this work.Keywords: Deep Ecology, African Environmental Ethics, Fainos Mangena
In this study, I aimed to subject to philosophical analysis the scientific data from biological science researches that are conducted into the phenomenon of homosexuality in order to give philosophical interpretation to it thereby establishing the normative values of the scientific findings. From the study, I observed that much of the scientific data on homosexuality established the phenomenon as ingrained in the human biological construct. I argued that although homoeroticism is biological construct of the homosexual, parenting plays significant role in the sexual identity ultimately developed by an individual. I have presented three conceptual frameworks to show how this happens. I determined that homoeroticism and homosexuality are not exactly the same thing; homoeroticism is a biological construct, while homosexuality is a social construct. I also determine that sexual orientation (which results from eros) is not necessarily the same thing as sexual identity (such as homosexuality or heterosexuality, which results from socialization processes). I argued that sexuality is a synthesis of dialectical interactions between the factors internal within and external to the homosexual"s body; but that the external is conditioned by the internal. I adopted the paradigm of existentialism as the philosophical framework for the analysis. In conclusion, I argued that if the homosexual"s sexual orientation is native biological construct of his/her body, then the homosexual has no control over his/her sexual orientation. The philosophical implication of that finding is that homoeroticism is facticity; and as facticity the homosexual cannot escape from being homosexual. Despite this, I used the Two-Way Test (TWT) to show that homosexuality is immoral act; although the homosexual is not an immoral person. However, I have demonstrated that the failed moral status of homosexuality is not enough ground to criminalize homosexuality.
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