Approaches and Implications of using Complexity Theory for dealing with Social Systems

There exist an increasing awareness within the scientific community for the need
to deal with the complex dimension of social systems. This paper examines three
approaches to incorporate complexity theory into the practice of social sciences. The first
approach consists of supplementing the modernist program with chaos theory. The
second one proposes a metaphoric application of complexity theory to describe social
systems. The third approach is based on Post-Normal Science. Both the first and the
second try to fit complexity theory into the paradigms used up to now in social sciences.
Although this exercise can provide some interesting methods for understanding of social
systems, it is argued that a fundamental change in the way Western society conceives
science is necessary. Complexity analysis (or synthesis) should not only consist of adding
more or different syntactical rules to the mathematical formal systems used to model the
causal relations perceived in the outside world. Rather, it should imply a generalization of
the scientific formalisms in order to include semantic relations, subjectivity, and context
dependency. Even more, this generalization should go as far as to include into the
umbrella of science a plurality of systems of knowledge in order to better understand the
multidimensionality of social systems. The legitimation of a broader spectrum of formal
systems of representation and communication of reality, will affect profoundly the
collective and individual way in which Western societies perceive the world, and the very
evolution of human beings as species.

Double coupling: modeling subjectivity and asymmetric organization in social-ecological systems.

Social-ecological organization is a multidimensional phenomenon that combines material and symbolic processes. However, the coupling between social and ecological subsystem is often conceptualized as purely material, thus reducing the symbolic dimension to its behavioral and actionable expressions. In this paper I conceptualize social-ecological systems as doubly coupled. On the one hand, material expressions of socio-cultural processes affect and are affected by ecological dynamics. On the other hand, coupled social-ecological material dynamics are concurrently coupled with subjective dynamics via coding, decoding, personal experience, and human agency. This second coupling operates across two organizationally heterogeneous dimensions: material and symbolic. Although resilience thinking builds on the recognition of organizational asymmetry between living and nonliving systems, it has overlooked the equivalent asymmetry between ecological and socio-cultural subsystems. Three guiding concepts are proposed to formalize double coupling. The first one, social-ecological asymmetry, expands on past seminal work on ecological self-organization to incorporate reflexivity and subjectivity in social-ecological modeling. Organizational asymmetry is based in the distinction between social rules, which are symbolically produced and changed through human agents’ reflexivity and purpose, and biophysical rules, which are determined by functional relations between ecological components. The second guiding concept, conscious power, brings to the fore human agents’ distinctive capacity to produce our own subjective identity and the consequences of this capacity for social-ecological organization. The third concept, congruence between subjective and objective dynamics, redefines sustainability as contingent on congruent relations between material and symbolic processes. Social-ecological theories and analyses based on these three guiding concepts would support the integration of curren

Ostara

Ostara brings together communities of change-makers to radically reimagine our collective future.
Climate breakdown, ecosystem collapse, and growing inequality are deeply interconnected and systemic. Yet, despite decades of effort, progress has remained incremental.
We create spaces to dream beyond the limits of our current systems, and reimagine the world together. From business leaders, policy makers and scientists, to Indigenous voices, farmers and youth representatives — we convene diverse actors to address entrenched issues and incubate transformative solutions.
What makes our work distinct is how we hold the space between worlds: between inner and outer, Indigenous and Western, human and more-than-human, imagination and action. We draw credibility from decades within established systems while walking alongside those giving form to what is emerging.

FONA-Forum 2024

With the FONA Forum 2024, the BMBF deliberately moved away from the familiar event formats of lectures and panel discussions and turned listeners into genuine participants. The event was designed and implemented in collaboration with the Research Institute for Sustainability (RIFS).

Over three days, around 200 thought leaders from science, business, administration, politics, and civil society worked and discussed the following questions intensively in changing small groups.

– How can effective research for sustainability be achieved in a rapidly changing world?
– What does socially effective research mean?
– How does each individual’s research contribute to the sustainability transformation?

Karpman Drama Triangle

The Karpman Drama Triangle (developed by Stephen Karpman in the late 1960s) describes a dysfunctional relational pattern in which individuals unconsciously adopt one of three roles: Victim, Persecutor, or Rescuer. These roles reinforce cycles of blame, powerlessness and conflict in personal and organizational settings. The model highlights how reactive behavioral strategies—often rooted in early survival patterns—sustain drama dynamics. Transformative approaches such as The Empowerment Dynamic (TED) propose shifting from these roles toward more empowered positions (Creator, Challenger, Coach), fostering responsibility, resilience and healthier relationships.

On the Difficulties People Have in Dealing With Complexity

In On the Difficulties People Have in Dealing with Complexity (1980), Dietrich Dörner shows through computer-simulated experiments (e.g., the “Lohhausen” city model) that individuals systematically struggle with complex systems. Typical patterns include linear instead of systemic thinking, failure to understand exponential dynamics, reduced self-reflection under stress, oversimplified “reductive” explanations, and increased risk-taking. The study highlights how cognitive overload and loss of control can lead to poor decision-making and even socially destructive outcomes.

On the Logic of Failure: Thinking, Planning and Decision Making in Uncertainity and Complexity.

Unlike other living creatures, humans can adapt to uncertainty. They can form hypotheses about situations marked by uncertainty and can anticipate their actions by planning. They can expect the unexpected and take precautions against it. In numerous experiments, we have investigated the manner in which humans deal with these demands. In these experiments, we used computer simulated scenarios representing, for example, a small town, ecological or economic systems or political systems such as a Third World country. Within these computer-simulated scenarios, the subjects had to look for information, plan actions, form hypotheses, etc.

Hospicing modernity: Facing humanity’s wrongs and the implications for social activism

This is not strictly an academic book, but an educational experiment full of dancing stories, metaphors, allegories, creative maps, and exercises that ask you to sit at the limits of our modern desires and imagination. Half-serious warning: don’t read it if you are seeking clear-cut answers, easy solutions or self-validation. Two sample chapters are available here. ISBN: 9781623176242 “Beyond a mere critique of modernity, this is a book written for us as people who struggle with the everyday manifestations of modern power. Clear, creative, and cogent, the work offers cutting-edge philosophy at the same time that it furnishes usable guidance for how to cope with the coming perils of colonialism and capitalism. It’s a book for the future, yet written to meet us where we are at right now as individuals living with trauma and facing ethical dilemmas about what it means to take meaningful actions under conditions of complexity.” — KYLE WHYTE, PhD, George Willis Pack Professor of Environment and Sustainability at the University of Michigan “Asking the question ‘What if racism, colonialism, and all other forms of toxic and contagious divisions are preventable social diseases?’, Hospicing Modernity invites its reader to dare and educate themselves by undergoing a process of self-unmaking. Drawing on and moving beyond traditions of radical pedagogy, such as those inspired by Paulo Freire, the author has created a powerful tool for uncovering, undoing, and recovering from the deadly ways in which modernity also lives and dies as humans experience it subjectively.” — DENISE FERREIRA DA SILVA, PhD, professor at the University of British Columbia Social Justice Institute and author of Toward a Global Idea of Race and Unpayable Debt

COP28 in Dubai: Greenwashing or Genuine Ambitions?

This blog reflects on the tensions and contradictions experienced at COP28 in Dubai, asking whether the conference marked a genuine turning point in climate ambition or largely reproduced patterns of greenwashing. Drawing on participant observation, the authors examine the contrast between official commitments to climate action and the host country’s resource-intensive development model, as well as the ambivalent messages conveyed through the conference’s imagery and discourse. The article situates the COP28 agreement within broader debates on fossil fuel phase-out, innovation, and planetary boundaries, and argues for transparent, evidence-based approaches to assess the credibility of climate commitments and rebuild trust in global climate governance.

Grand Theory of Societal Advancement

Grand Theory of Societal Advancement
A comprehensive theory, a historic echo of our first version of civilization formed from the Neolithic package of upgrades. Comprised of specialized works from a broad spectrum of fields of study and independent researchers. The overarching goal of GTSA is to provide humanity with the necessary tools and systems for enhanced global cooperation, innovation, and unity, particularly in navigating the challenges of the 21st century and the Anthropocene. The Anthropocene is a major adaptation in our evolutionary journey of civilization:
a. Civilization 1.0: Marked by the stability and developments of the Neolithic Package, representing the dawn of structured human society.
b. The Industrial Age: Characterized by significant technological and industrial advancements.
c. The Great Acceleration: A period of rapid development with both benefits and challenges, marking a significant leap in human capability and impact.
d. Civilization 1.95: Defined by persistent crises, highlighting the need for a significant shift in societal management.
e. Civilization 2.0: The ultimate goal of GTSA, aiming for enhanced societal functioning and problem-solving.

Boa Foundation

We work in alliance with indigenous communities to preserve and protect sacred land, culture, and ancient wisdom. We support projects including strategic land buybacks, restoration of native ecosystems, cultural exchange, and sustainable living solutions.

Our planet is a miracle. Life has evolved for millions of years, creating a rich and diverse ecosystem, an intricate web where all life can thrive. The climate crisis is the result of a deep man-made imbalance on the Earth. Our species has been extracting, producing, and polluting without much consideration for other forms of life, even our own. This imbalance is a symptom of our alienation from natural rhythms, cycles, and systems, and our lack of a caring relationship to our world. This also manifests in ever-increasing crises in mental health, breakdown of communities, and auto-immune diseases being diagnosed at alarming rates. The Boa Foundation works together with indigenous communities worldwide to address these issues holistically, ​supporting both cultural and natural diversity, and the healing of our selves and the planet.

the school of nothing

the school of nothing is investigating the realm of nothing.
As an applied research project it develops and implements artistic and scientific interventions in the public space and open performances | workshops for people being interested into exploring the qualities conntected to nothing, e.g. nothingness, silence, emptiness, darkness, pause, serenity, Lassenskraft, waiting, withdrawing, contemplation, doing nothing, leisure

Zeng, Yilan

After demolition and resettlement in 2017, we are still in flux. During the slow recovery, we first focused on the establishment of a visualized online community, hoping that by finding like-minded partners, we can once again restore and rebuild the green art entrepreneurship park on the earth.

O’Brien, Karen

Karen O’Brien is an internationally recognized expert on climate change and society, focusing on themes such as climate change impacts, vulnerability, and adaptation including how climate change interacts with globalization processes and the implications for human security. She is interested in how transdisciplinary and integral approaches to global change research can contribute to a better understanding of how societies both create and respond to change, and particularly the role of beliefs, values and worldview in transformations to sustainability. She is passionate about what potential there is in quantum social theory and the implications for climate change responses. She currently leads a Norwegian Research Council Topforsk project called AdaptationCONNECTS (Adaptation: Combining Old and New kNowledge to Enable Conscious Transformation to Sustainability), that aims towards developing new understandings of whether and how transformations can contribute to successful adaptation to climate change. She has been heavily involved in the work of the Intergovernmental Panel on Climate Change (IPCC) and the Global Change Programmes and the transition to Future Earth, a 10-year global change research initiative. She is the co-founder and partner in cCHANGE, an Oslo-based company.  cCHANGE is a beacon for individuals and organizations seeking a new perspective, inspiration, knowledge, and tools on climate change and sustainability transformations.

A relational turn for sustainability science? Relational thinking, leverage points and transformations

In sustainability science, revising the paradigms that separate humans from nature is considered a powerful ‘leverage point’ in pursuit of transformations. The coupled social-ecological and human-environment systems perspectives at the heart of sustainability science have, in many ways, enhanced recognition across academic, civil, policy and business spheres that humans and nature are inextricably connected. However, in retaining substantialist assumptions where ‘social’ and ‘ecological’ refer to different classes of entity that interact, coupled systems perspectives insist on the inextricability of humans and nature in theory, while requiring researchers to extricate them in practice – thus inadvertently reproducing the separation they seek to repair. Consequently, sustainability researchers are increasingly drawing on scholarship from the ‘relational turn’ in the humanities and the social sciences to propose a paradigm shift for sustainability science: away from focusing on interactions between entities, towards emphasizing continually unfolding processes and relations. Yet there remains widespread uncertainty about the origins, promises and challenges of using relational approaches. In this paper, we identify four themes in relational thinking – continually unfolding processes; embodied experience; reconstructing language and concepts; and ethics/practices of care – and highlight the ways in which these are being drawn on in sustainability science. We conclude by critically discussing how relational approaches might contribute to (i) a paradigm shift in sustainability science, and (ii) transformations towards sustainability. Relational approaches foster more dynamic, holistic accounts of human-nature connectedness; more situated and diverse knowledges for decision-making; and new domains and methods of intervention that nurture relationships in place and practice.

Silence Space

What is sustainability? Often, environmental aspects are in the foreground, while the social dimension is neglected. A transformation towards a more sustainable society, though, needs to consider the social and individual dimension as inner change causes outer change – and vice versa. We see the inner dimension underrepresented in public spheres.
We raise the awareness, that we need more than a technological understanding of sustainability, which cares primarily about the ecological consequences of our actions. We call for a shift in consciousness, too, which influences our thinking and action.
To think critically and acting according to it, is asked from each one of us. We believe that these capacities can be found in Silence. It offers a container for subjective transformation processes – by pausing consciously and taking part at learning journeys on (self)transformation. Deep inner change towards sustainability can’t happen in times of overwhelming stress and acceleration.
Silence Spaces in public places allow a transformation on both levels with the emphasis on internal spaces. The potential to become a part of the solution of grievances lies in every one of us and is able to unfold here. Silence Spaces are physical as well as symbolic spaces. They are free of cyber activities, talking, eating or any kind of input as long as there is not a learning journey taking place. In Silence we can drop into ourselves, observe, relax and reflect. We can gather strength and become observers when we exploit ourselves or witness exploitation of others and the environment. We need an economic and political shift and therefore promote spaces where critical thinking can happen, which is needed to bring along system change. The time for cool headed action is now.

Planetary Ethics and Artificial Intelligence

PETAL: Planetary Ethics and Artificial Intelligence

PETAL: Planetary Ethics and Artificial Intelligence Lab is a humanities laboratory based at the Humanities Research Center at Duke Kunshan University. Co-directed by Daniel Lim and James Miller, the lab promotes research into the future of the humanities in the areas of planetary ethics and artificial intelligence. It hosts events and activities designed to enrich the intellectual life of the DKU campus, and trains students in humanistic research.

The lab’s main research question is: what does it mean to be human in an age of artificial intelligence and planetary civilization? This research question arises out of the conviction that traditional humanistic research must be reconfigured to take proper account of the planetary context from which human life has emerged, and to respond to the challenge of artificial intelligence. In one sense, this is an age-old question in the humanities: what is the difference between nature, people, and machines? But this question takes on new significance because of scientific and technological developments that are overturning ordinary conceptions about the uniqueness of human beings.  Read more about the intellectual context and rationale for the lab’s research.

In addition to conducting research in these areas, the lab also has an exciting student fellowship program. Students receive a stipend, research training, and help design events related to the lab’s themes.

The lab will take place over the 2018-2019 academic year.

Dierksmeier, Claus

Claus Dierksmeier was appointed director of the “Weltethos-Institut” (Global Ethic Institute) in 2012 to an endowed chair (sponsored by the Karl Schlecht Foundation). Since summer 2018 he has been working at the Institute for Political ScienceP as a professor for “Globalization Ethics with special consideration of the Global Ethic Idea”.

The general focus of his work is the ethics of globalization with regard to its economic and political applications. The current focus is on a secular foundation of a global ethic based on an idea of “qualitative freedom”.  His courses are mainly in the field of political theory.

taken from https://uni-tuebingen.de/en/faculties/faculty-of-economics-and-social-sciences/subjects/department-of-social-sciences/ifp/institute-of-political-science/people/chair-of-globalization-ethics/

 

Films for the Earth

“Films for the Earth: sharing knowledge and raising awareness with the most moving films about sustainability.

Films for the Earth is an educational initiative awarded by the UNESCO which creates settings, in which important films are showed to move gathered people and to develop visions and aims for a more sustainable society. You are on the most comprehensive website about films and sustainability, ecology and environment.

Films for the Earth means: hundreds of volunteers and contributing companies, active members and thousands of fans!

Find film screenings, free environmental movies for passing on, nature movies or watch right now films on the website!

Films for the Earth is an international centre of excellence for environmental documentaries and a network of environmental country sections. We want to reach as many people as possible with selected films, pass on knowledge about sustainability and inspire them to act.  

We know the best films about sustainability and how they can be used. We make this expertise available in an advisory capacity but also online, on our most comprehensive film and sustainability directory in the world. In three countries we reach over 100,000 people a year with our international festival, school events and member network. Films for Earth inspires, amazes, creates awareness and moves!”

(source: https://filmsfortheearth.org/en/about-us)

Global Ecological Integrity Group

The Global Ecological Integrity Group (GEIG) includes more than 250 scholars and independent researchers worldwide, from diverse disciplines, including ecology, biology, philosophy, epidemiology, public health, ecological economics, and international law.
Our mandate is to push the boundaries of scholarly endeavour through inter- and trans-disciplinary engagement on matters affecting and governing the sustainability of life for both present and future generations.
GEIG holds an Annual Symposium at different locations around the world, with diverse partner organizations. The conference focuses on a particular theme and usually results in a publication with selected presenters, launched at the following year’s meeting.

Emerging Earth Community

Emerging Earth Community is an effort to broaden understanding of the complex nature of current environmental concerns so as to respond with longer term perspectives and goals

Emerging Earth Community represents the creative work of John Grim and Mary Evelyn Tucker for the last several decades both within academia and beyond. This website illustrates the importance of a comprehensive epic story, spiritual and cultural values, and an integrating ethical framework. It suggests that responding creatively to the challenges of this critical moment in Earth’s history requires that we:

  1. Understand our personal journeys in relation to the large scale story of the emergence of the universe, Earth and life itself. The Journey of the Universe is an epic story that illustrates our profound relatedness to the larger Earth community thus providing a context for creating the conditions for flourishing ecosystems and human cultures
  2. Engage the religions of the world and the many spiritual paths in drawing forth their ecological sensibilities and practices, often focused on particular bioregions, that are necessary to create a just, sustainable and peaceful future
  3. Embrace an ethical framework, the Earth Charter, that guides us in reinventing our lifestyles, institutions, and policies to create a viable human presence on Earth, both locally and globally

Ecological Law & Governance Association

The Ecological Law & Governance Association – ELGA – was established as a network to support the creation and implementation of ecological law and governance. ELGA was founded in response to the 2016 Oslo Manifesto.

We are a network of academics, professionals and organisations committed to tackling the causes, and not just the symptoms, of global environmental degradation. We develop law and governance from a wide ecological perspective, rather than from a narrow economic, utilitarian and anthropocentric perspective. You can read more about our Mission and Aims here.

Both modern science and indigenous wisdom view Earth and nature from a holistic perspective. As our understanding expands to encompass truly ecological thinking and practice, what is required is a moral and philosophical change, and a subordination of our material expectations and desires to the delicate balance of our planet. Our laws and governance systems must reflect this change in our understanding and mindset.

ELGA is managed by a Steering Committee, which co-ordinates activities, organises conferences and develops projects.

Parliament of the World’s Religions

We live in a world of difference. Yet, we are interdependent. Nowhere is learning to live with difference more important than religion.

Too often, religion is misused as an instrument for division and injustice, betraying the very ideals and teachings that lie at the heart of each of the world’s great traditions. At the same time, religious and spiritual traditions shape the lives of billions in wise and wonderful ways. They gather people in communities of shared beliefs and practices. When these diverse communities work in harmony for the common good, there is hope that the world can be transformed.

Over the years, the Council has initiated dialogues and nurtured relationships among people of difference. In doing so the Parliament has provided a framework for expressing many visions of a just, peaceful and sustainable future. In the process, religious and spiritual communities have discovered a shared commitment to ethical principles.

This shared commitment has opened the way for a new era of cooperative action among the world’s religious and spiritual communities as well as civil and political societies. The well-being of the Earth and all life depends on this collaboration.

Mother Pelican – A Journal of Solidarity and Sustainability

INTEGRAL HUMAN DEVELOPMENT

Integral human development includes all dimensions in the life of each person, including the physical, intellectual, pyschological, ethical, and spiritual dimensions. In particular, the spiritual development of each and every human person is crucial for sustainable development. It is recognized that spiritual growth is impossible for people living in misery. However, the extreme poverty of many is mostly a consequence of the spiritual underdevelopment of people living in abundance. Therefore, the mission of Mother Pelican encompasses the full range of social and ecological justice issues, but is specifically focused on how they relate to spirituality and the practices of various religious traditions. Gender inequalities that emerge from religious patriarchy are explored as major obstacles to integral human development, solidarity, and sustainability.

Ökologie und Humanität im Anthropozän

ÖKOLOGIE UND HUMANITÄT IM MENSCHENZEITALTER
Der Mensch und seine Aktivitäten werden zunehmend zu einem bestimmenden Faktor in der geo-biologischen Entwicklung der Erde. In existenziellen Aspekten übersteigen die menschliche Eingriffstiefe und deren Folgen erkennbar die natürliche, von der Evolution bedingte Dynamik. In der Fachwelt wird deshalb derzeit der von Paul Crutzen eingebrachte Vorschlag diskutiert, ob das Erdzeitalter des Holozän durch das Zeitalter des Anthropozän abzulösen ist. In der Öffentlichkeit findet dieser Vorschlag zunehmend Aufmerksamkeit.
Zugleich bleiben die Menschen unauflöslich Teil der äußeren Natur und in die Naturzusammenhänge eingebunden. Sie unterliegen unaufhebbar den Naturgesetzen. Sind die modernen Ansprüche von Freiheit und Humanität dauerhaft mit den Gesetzmäßigkeiten der Evolution vereinbar? Ist der Mensch überhaupt fähig, das Erdsystem verantwortlich zu erhalten und zu steuern?
Damit ergibt sich die Notwendigkeit, das Verhältnis von Humanität und Ökologie neu zu bestimmen: Was bedeutet das Anthropozän für die Zukunft humanistischer Werte und Gesellschaftsformen?
Vielfältige Fragen zum gesellschaftlichen Naturverhältnis stellen sich, die die Entgegensetzung von Humanität und Natur hinter sich lassen: Was ist eine Ökologie des Menschen? Was bedeutet Menschlichkeit, das uns Menschen Gemäße, bezogen auf die Ko-Evolution von Pflanze, Tier und Mensch? Wieviel spontan sich entwickelnde und wirkende Natur braucht, wünscht oder duldet der Mensch? Wie abhängig ist er vom Boden?
Welche Herausforderungen bringt das Anthropozän für die jetzt beginnende Große Transformation zu einer postfossilen nachhaltigen Entwicklung mit sich? Welche Arten von Techniken können dabei eine Rolle spielen? Wie weit müssen wir ihnen vertrauen oder sie fürchten?
Alle an diesen Fragen Interessierten sind herzlich nach Tutzing eingeladen; Fachleute der unterschiedlichen Disziplinen ebenso wie Multiplikatorinnen, Engagierte und Neugierige. Kommen Sie zum Austausch und zum Feiern in die Akademie!
Menschenzeitalter, gestalten wir es in human-ökologischer Perspektive.
http://www.ev-akademie-tutzing.de/veranstaltung/oekologie-und-humanitaet-im-anthropozaen/

FORUM “DAS WIR-POTENZIAL. INNOVATION DURCH EMPATHIE”

ICH oder WIR? Unsere Fähigkeit zur Empathie spielt auf dem Weg zu einem anderen, humaneren Kapitalismus eine Schlüsselrolle. Der Homo oeconomicus, eingespannt in die Pole von Selbstsucht und Mitleid, kann an sich arbeiten und sein Mitgefühl gezielt trainieren – zum Wohle der Gemeinschaft und zum Wohle der Gesamtwirtschaft. HEED, das von der Karl Schlecht Stiftung geförderte Institute for Human Engineering & Empathic Design der Hochschule Pforzheim, nimmt diese Thematik auf: In dem öffentlichen Forum „Das Wir-Potenzial. Innovation durch Empathie“ am 12. und 13. April 2018 beleuchten führende Vertreter aus Wissenschaft, Wirtschaft und Kultur das Thema Empathie facettenreich.

Mit:
Matthias Bolz, Psychologe und Labor Manager für soziale Neurowissenschaft am Max-Planck-Institut für Kognitions- und Neurowissenschaften in Leipzig

Robert Eikmeyer, Wissenschaftlicher Mitarbeiter für Kunst- und Designtheorie an der Hochschule Pforzheim

Uwe Jean Heuser, Leiter des Wirtschaftsressorts der ZEIT und Autor von “Humanics”

Wolfgang Henseler, Professor für intermediales Design an der Hochschule Pforzheim und Managing Creative Director von SENSORY-MINDS

Robert Besta, Schauspieler, verkörpert in Serien wie Tatort und Polizeiruf 110 häufig das Böse

Eva Köppen, Beraterin für ko-kreative und mensch-zentrierte Innovationsprozesse und Autorin von “Empathy by Design”

Fritz Breithaupt, Professor an der Indiana University Bloomington und Autor von “Kulturen der Empathie” und “Die dunklen Seiten der Empathie”

Das Forum findet in der Aula der Fakultät für Gestaltung, Holzgartenstraße 36, 75175 Pforzheim statt. Für externe Gäste fällt eine Tagungsgebühr in Höhe von 250,- € an. Studierende und Angehörige von Hochschulen sind frei. Um Anmeldung bis 2. April 2018 wird gebeten. Details zum Programm und zur Anmeldung unter HEED.

 

https://www.hs-pforzheim.de/forschung/institute/heed/aktuelles/detailansicht/news/forum_das_wir_potenzial_innovation_durch_empathie/

Wisdom Together

We deeply believe that consciousness and ethical leadership are fundamental for global transformation. Conscious leaders have high levels of awareness, and act with compassion to share their knowledge, network and experience with others.They lead from an inner source of wisdom and authentic power, and can be found in any position in our societies.

Abrahamisches Forum

Wir brauchen ein verändertes Verständnis von Natur und Umwelt. Es erfordert, nicht nur an die eigenen Kosten und Nutzen zu denken, sondern Natur als ein unersetzbares Gut zu sehen, welches auch für unsere Nachwelt zu bewahren ist. Die ökologische Krise ist somit auch eine ethische Herausforderung!

Für etwa 80% der Weltbevölkerung spielt Religion eine Rolle in ihrem Leben. Die Integrität der Natur zu achten und zu bewahren ist eine wesentliche Botschaft aller Religionen. In der gemeinsamen Erkenntnis der Religionsgemeinschaften hinsichtlich der Bedeutung des Lebens und der Natur liegt somit ein Schlüssel zu einem nachhaltigeren Umgang mit der Natur.

Interreligiöses Zusammenwirken im Bereich Naturschutz dient darüber hinaus dem besseren Kennenlernen untereinander und dem Frieden miteinander und der Natur.

Hunecke, Marcel

Prof. Dr. Marcel Hunecke ist Umweltpsychologe. Interessengebiet unter anderem die Erforschung kontemplativer Praxis für Nachhaltigkeit.

Netzwerk Ethik Heute

Ethik ist Herzenssache

Wir leben in Zeiten globaler Herausforderungen. Das hat auch Auswirkungen auf den Einzelnen. Doch wie lässt sich ein sozialer und ökologischer Wandel erreichen? Das Netzwerk Ethik heute verbindet die persönliche und gesellschaftliche Ebene: die Arbeit an sich selbst mit solidarischem Handeln.

Moral Markets?

Moral Markets is a source of information and inspiration for business professionals, policy makers, students and researchers. It is a portal to quality blogs / news / events / online resources that help them critically reflect on free markets, ethics and well-being (and on the role of business, virtues, institutions and economics education). The site draws on research in economics, philosophy and theology, but also accepts quality contributions from non-researchers. In addition to publishing original content, the site points visitors to interesting content from around the web.

Text from https://www.moralmarkets.org/about-this-site/

Center for Ethics and Transformative Values at MIT

The Center for Ethics and Transformative Values at MIT is dedicated to inquiry, dialogue, and education on the ethical and humane dimensions of life. As a collaborative and nonpartisan think tank, The Center focuses on the development of interdisciplinary research and programs in varied fields of knowledge, from science and technology to education and international relations

Yale Forum on Religion and Ecology

The Forum on Religion and Ecology is the largest international multireligious project of its kind. With its conferences, publications, and website it is engaged in exploring religious worldviews, texts, ethics, and practices in order to broaden understanding of the complex nature of current environmental concerns. The Forum recognizes that religions need to be in dialogue with other disciplines (e.g., science, economics, education, public policy) in seeking comprehensive solutions to both global and local environmental problems.

The objective of the Forum on Religion and Ecology at Yale University is to create a new academic field of study that has implications for environmental policy and environmental humanities.

Kalliopeia Foundation

Reconnecting Ecology, Culture, and Spirituality

WEBSITE: Kalliopeia Foundation is responding to a call – a global challenge – to take spiritual as well as physical responsibility for our common home. Our projects and those we support engage with contemporary issues at their root, with the understanding that ecological, cultural, and spiritual renewal are interdependent.

Nachhaltigkeit durch Achtsamkeit?

Nachhaltigkeit durch Achtsamkeit?, Vienna, Dienstag, 20. Juni 2017

WU Matters. WU Talks. Nachhaltigkeit durch Achtsamkeit? Über Mindfulness, Megatrends und Managementmoden
Infos & Anmeldung:

„Mindfulness“ ist in aller Munde. Weisen die vielen Diskussionen und Events zum Thema Achtsamkeit auf einen Megatrend hin? Oder haben wir es mit einer Modeerscheinung zu tun? Und warum ist das Thema für die Nachhaltigkeit relevant? Bei der 14. WU-NachhaltigkeitsKontroverse beleuchten hochkarätige Expertinnen und Experten diese und andere Fragen aus unterschiedlichen Perspektiven. Es geht um die Rolle von Achtsamkeit in Management, Personalführung und Nachhaltigkeit und gesellschaftstheoretische Perspektiven auf das Thema. Eine Übung und Interventionen werden einen direkten Einblick davon vermitteln, was Achtsamkeit praktisch bedeuten kann.

Diese NachhaltigkeitsKontroverse ist eine Kooperation des Kompetenzzentrums für Nachhaltigkeit mit der Executive Academy.

Vortragende:
– Karin Bauer, Der Standard
. Dr. Ingolfur Blühdorn, Institut für Gesellschaftswandel und Nachhaltigkeit, WU
– – Thomas Klien, Achtsamkeitstrainer
– . Michael Müller-Camen, PhD, Institut für Personalmanagement, WU
– Helga Pattart-Drexler, M.A., WU Executive Academy

Global Alliance for the Rights of Nature

WEBSITE: The Global Alliance for the Rights of Nature (the “Alliance”) is a global network of organizations and individuals committed to the universal adoption and implementation of legal systems that recognize, respect and enforce “Rights of Nature”.  Rather than treating nature as property under the law, the time has come to recognize that natural communities have the right to exist, maintain and regenerate their vital cycles. Join us today!

Our members are a diverse network of scientists, attorneys, economists, indigenous leaders, authors, spiritual leaders, business leaders, politicians, actors, homemakers, students, activists: people from all walks of life in over 100 countries on 6 continents of North and South America, Africa, Europe, Asia and Australia who are looking to transform our human relationship with our planet.