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Discussions of science and values in risk management have largely focused on how values enter into arguments about risks, that is, issues of acceptable risk. Instead this volume concentrates on how values enter into collecting, interpreting, communicating, and evaluating the evidence of risks, that is, issues of the acceptability of evidence of risk. By focusing on acceptable evidence, this volume avoids two barriers to progress. One barrier assumes that evidence of risk is largely a matter of objective scientific data and therefore uncontroversial. The other assumes that evidence of risk, being "just" a matter of values, is not amenable to reasoned critique. Denying both extremes, this volume argues for a more constructive conclusion: understanding the interrelations of scientific and value issues enables a critical scrutiny of risk assessments and better public deliberation about social choices. The contributors, distinguished philosophers, policy analysts, and natural and social scientists, analyze environmental and medical controversies, and assumptions underlying views about risk assessment and the scientific and statistical models used in risk management.

Carrying only basic camping equipment and a collection of the world's great spiritual writings, Belden C. Lane embarks on solitary spiritual treks through the Ozarks and across the American Southwest. For companions, he has only such teachers as Rumi, John of the Cross, Hildegard of Bingen, Dag Hammarskjöld, and Thomas Merton, and as he walks, he engages their writings with the natural wonders he encounters--Bell Mountain Wilderness with Søren Kierkegaard, Moonshine Hollow with Thich Nhat Hanh--demonstrating how being alone in the wild opens a rare view onto one's interior landscape, and how the saints' writings reveal the divine in nature. The discipline of backpacking, Lane shows, is a metaphor for a spiritual journey. Just as the wilderness offered revelations to the early Desert Christians, backpacking hones crucial spiritual skills: paying attention, traveling light, practicing silence, and exercising wonder. Lane engages the practice not only with a wide range of spiritual writings--Celtic, Catholic, Protestant, Buddhist, Hindu, and Sufi Muslim--but with the fascination of other lovers of the backcountry, from John Muir and Ed Abbey to Bill Plotkin and Cheryl Strayed. In this intimate and down-to-earth narrative, backpacking is shown to be a spiritual practice that allows the discovery of God amidst the beauty and unexpected terrors of nature. Adoration, Lane suggests, is the most appropriate human response to what we cannot explain, but have nonetheless learned to love. An enchanting narrative for Christians of all denominations, Backpacking with the Saints is an inspiring exploration of how solitude, simplicity, and mindfulness are illuminated and encouraged by the discipline of backcountry wandering, and of how the wilderness itself becomes a way of knowing-an ecology of the soul.

This collection gathers a set of seminal papers from the emerging area of ethics and climate change. Topics covered include human rights, international justice, intergenerational ethics, individual responsibility, climate economics, and the ethics of geoengineering. Climate Ethics is intended to serve as a source book for general reference, and for university courses that include a focus on the human dimensions of climate change. It should be of broad interest to all those concerned with global justice, environmental science and policy, and the future of humanity.

There is much we can learn about conservation from native peoples, says Gene Anderson. While the advanced nations of the West have failed to control overfishing, deforestation, soil erosion, pollution, and a host of other environmental problems, many traditional peoples manage their natural resources quite successfully. And if some traditional peoples mismanage the environment—the irrational value some place on rhino horn, for instance, has left this species endangered—the fact remains that most have found ways to introduce sound ecological management into their daily lives. Why have they succeeded while we have failed? In Ecologies of the Heart, Gene Anderson reveals how religion and other folk beliefs help pre-industrial peoples control and protect their resources. Equally important, he offers much insight into why our own environmental policies have failed and what we can do to better manage our resources. A cultural ecologist, Gene Anderson has spent his life exploring the ways in which different groups of people manage the environment, and he has lived for years in fishing communities in Hong Kong, Malaysia, Singapore, Tahiti, and British Columbia—as well as in a Mayan farmtown in south Mexico—where he has studied fisheries, farming, and forest management. He has concluded that all traditional societies that have managed resources well over time have done so in part through religion—by the use of emotionally powerful cultural symbols that reinforce particular resource management strategies. Moreover, he argues that these religious beliefs, while seeming unscientific, if not irrational, at first glance, are actually based on long observation of nature. To illustrate this insight, he includes many fascinating portraits of native life. He offers, for instance, an intriguing discussion of the Chinese belief system known as Feng-Shui (wind and water) and tells of meeting villagers in remote areas of Hong Kong’s New Territories who assert that dragons live in the mountains, and that to disturb them by cutting too sharply into the rock surface would cause floods and landslides (which in fact it does). He describes the Tlingit Indians of the Pacific Northwest, who, before they strip bark from the great cedar trees, make elaborate apologies to spirits they believe live inside the trees, assuring the spirits that they take only what is necessary. And we read of the Maya of southern Mexico, who speak of the lords of the Forest and the Animals, who punish those who take more from the land or the rivers than they need. These beliefs work in part because they are based on long observation of nature, but also, and equally important, because they are incorporated into a larger cosmology, so that people have a strong emotional investment in them. And conversely, Anderson argues that our environmental programs often fail because we have not found a way to engage our emotions in conservation practices. Folk beliefs are often dismissed as irrational superstitions. Yet as Anderson shows, these beliefs do more to protect the environment than modern science does in the West. Full of insights, Ecologies of the Heart mixes anthropology with ecology and psychology, traditional myth and folklore with informed discussions of conservation efforts in industrial society, to reveal a strikingly new approach to our current environmental crises.

Climate change is a major topic of concern today and will be so for the foreseeable future, as predicted changes in global temperatures, rainfall, and sea level continue to take place. But as Jan Zalasiewicz and Mark Williams reveal in The Goldilocks Planet, the climatic changes we are experiencing today hardly compare to the changes the Earth has seen over the last 4.5 billion years. Indeed, the vast history that the authors relate here is dramatic and often abrupt--with massive changes in global and regional climate, from bitterly cold to sweltering hot, from arid to humid. They introduce us to the Cryogenian period, the days of Snowball Earth seven hundred million years ago, when ice spread to cover the world, then melted abruptly amid such dramatic climatic turbulence that hurricanes raged across the Earth. We read about the Carboniferous, with tropical jungles at the equator (where Pennsylvania is now) and the Cretaceous Period, when the polar regions saw not ice but dense conifer forests of cypress and redwood, with gingkos and ferns. The authors also show how this history can be read from clues preserved in the Earth’s strata. The evidence is abundant, though always incomplete--and often baffling, puzzling, infuriating, tantalizing, seemingly contradictory. Geologists, though, are becoming ever more ingenious at deciphering this evidence, and the story of the Earth’s climate is now being reconstructed in ever-greater detail--maybe even providing us with clues to the future of contemporary climate change. And through all of this, the authors conclude, the Earth has remained perfectly habitable--in stark contrast to its planetary neighbors. Not too hot, not too cold; not too dry, not too wet--"the Goldilocks planet."

Today, six out of ten Americans describe themselves as "active" environmentalists or as "sympathetic" to the movement's concerns. The movement, in turn, reflects this millions-strong support in its diversity, encompassing a wide spectrum of causes, groups, and sometimes conflicting special interests. For far-sighted activists and policy makers, the question is how this diversity affects the ability to achieve key goals in the battle against pollution, erosion, and out-of-control growth. This insightful book offers an overview of the movement -- its past as well as its present -- and issues the most persuasive call yet for a unified approach to solving environmental problems. Focusing on examples from resource use, pollution control, protection of species and habitats, and land use, the author shows how the dynamics of diversity have actually hindered environmentalists in the past, but also how a convergence of these interests around forward-looking policies can be effected, despite variance in value systems espoused. The book is thus not only an assessment of today's movement, but a blueprint for action that can help pull together many different concerns under a common banner. Anyone interested in environmental issues and active approaches to their solution will find the author's observations both astute and creative.

Hailed as "one of the most eminent environmental historians of the West" by Alan Brinkley in The New York Times Book Review, Donald Worster has been a leader in reshaping the study of American history. Winner of the prestigious Bancroft Prize for his book Dust Bowl, Worster has helped bring humanity's interaction with nature to the forefront of historical thinking. Now, in The Wealth of Nature, he offers a series of thoughtful, eloquent essays which lay out his views on environmental history, tying the study of the past to today's agenda for change. The Wealth of Nature captures the fruit of what Worster calls "my own intellectual turning to the land." History, he writes, represents a dialogue between humanity and nature--though it is usually reported as if it were simple dictation. Worster takes as his point of departure the approach expressed early on by Aldo Leopold, who stresses the importance of nature in determining human history; Leopold pointed out that the spread of bluegrass in Kentucky, for instance, created new pastures and fed the rush of American settlers across the Appalachians, which affected the contest between Britain, France, and the U.S. for control of the area. Worster's own work offers an even more subtly textured understanding, noting in this example, for instance, that bluegrass itself was an import from the Old World which supplanted native vegetation--a form of "environmental imperialism." He ranges across such areas as agriculture, water development, and other questions, examining them as environmental issues, showing how they have affected--and continue to affect--human settlement. Environmental history, he argues, is not simply the history of rural and wilderness areas; cities clearly have a tremendous impact on the land, on which they depend for their existence. He argues for a comprehensive approach to understanding our past as well as our present in environmental terms. "Nostalgia runs all through this society," Worster writes, "fortunately, for it may be our only hope of salvation." These reflective and engaging essays capture the fascination of environmental history--and the beauty of nature lost or endangered--underscoring the importance of intelligent action in the present.